Full text of "The New Testament and Wycliffe Bible commentary."

See other formats

23WI.3-

H3fe

irr-s

77ze New

Testament

and

Wy cliffe
Bible

Commentary

PRODUCED FOR

MOODY MONTHLY

THE IVERSEN-NORMAN ASSOCIATES

NEW YORK 1971

First Edition 1971

Second Edition 1972
Third Edition 1972
Fourth Edition 1973

SCHOOL OP THEOLOGY
AT CLARETPONT

C* I i Porn in

THE IVERSEN-NORMAN ASSOCIATES

NEW YORK

Library of Congress Catalog Card Number: 72-183345
Printed in the United States of America

The New Testament

CONTENTS

Matthew .

Mark.

.... 113

Luke .

... 191

John . .

.... 277

Acts.

.... 382

Romans.

.... 492

I Corinthians.

.... 584

II Corinthians.

. 649

Galatians.

.... 691

Ephesians .

.... 722

Philippians .

.... 754

Colossians .

.... 779

I Thessalonians.

... 803

II Thessalonians

.... 828

I Timothy .

... 839

II Timothy.

. 866

Titus .

.... 883

Philemon.

... 891

Hebrews .

. . 896

James .

... 943

I Peter.

965

II Peter .

... 986

I John . .

. 1002

II John .

.1030

Ill John.

.1035

Jude .

.1039

Revelation.

.1046

Foreword

Myriads of commentaries on the Word, along with scores of Bible
dictionaries, encyclopedias, concordances and other study helps line the
library shelves. Contemporary versions and revisions of earlier
translations of the Bible are rapidly multiplying. The result is a
kaleidoscope of choices when one desires a resource book to help
ascertain the meaning of difficult or obscure Bible passages.

The basic aim of “The New Testament and Wycliffe Bible
Commentary” is to provide, in a single volume, God’s Word and helpful
commentary on its meaning. To do this, verses of Scripture along
with explanatory comments on these verses, have been arranged in
parallel columns on the same page. Pastors, Sunday School teachers,
and every student of Scripture will find this unique volume ideal for
private study, family devotions, or for use in the classroom and pew.

The King James Version of the New Testament was selected because
of its unexcelled literary beauty. Although one of the oldest, it remains
the basic English translation. The Wycliffe Bible Commentary was
selected because it presents the best insights of contemporary
scholarship.

THE IVERSEN ASSOCIATES

THE

NEW TESTAMENT

OF OUR LORD AND SAVIOUR
JESUS CHRIST

Translated out of the original Greek and with the former
translations diligently compared and revised

Set forth in 1611
And commonly known as the

KING JAMES VERSION

THE EPISTLE DEDICATORY

TO THE MOST high and mighty prince James by the Grace of God
KINO OF GREAT BRITAIN, FRANCE, and IRELAND, DEFENDER OF THE
FAITH, &c. The Translators of this Bible wish Grace , Mercy , and
Peace , through jesus Christ our Lord

Great and manifold were the blessings, most dread Sovereign, which
Almighty God, the Father of all mercies, bestowed upon us the people
of England, when first he sent Your Majesty’s Royal Person to rule and
reign over us. For whereas it was the expectation of many, who
wished not well unto our Sion, that upon the setting of that bright
Occidental Star, Queen Elizabeth of most happy memory, some thick
and palpable clouds of darkness would so have overshadowed this
Land, that men should have been in doubt which way they were to
walk; and that it should hardly be known, who was to direct the un¬
settled State; the appearance of Your Majesty, as of the Sun in his
strength, instantly dispelled those supposed and surmised mists, and
gave unto all that were well affected exceeding cause of comfort; es¬
pecially when we beheld the Government established in Your Highness,
and Your hopeful Seed, by an undoubted Title, and this also accom¬
panied with peace and tranquillity at home and abroad.

But among all our joys, there was no one that more filled our
hearts, than the blessed continuance of the preaching of God’s sacred
Word among us; which is that inestimable treasure, which excelleth
all the riches of the earth; because the fruit thereof extendeth itself,
not only to the time spent in this transitory world, but directeth and
disposeth men unto that eternal happiness which is above in heaven.

Then not to suffer this to fall to the ground, but rather to take it up,
and to continue it in that state, wherein the famous Predecessor of
Your Highness did leave it: nay, to go forward with the confidence and
resolution of a Man in maintaining the truth of Christ, and propagating
it far and near, is that which hath so bound and firmly knit the hearts
of all Your Majesty’s loyal and religious people unto You, that Your
very name is precious among them: their eye doth behold You with
comfort, an^ they bless You in their hearts, as that sanctified Person,
who, unde? God, is the immediate Author of their true happiness.
And this their contentment doth not diminish or decay, but every day
increaseth and taketh strength, when they observe, that the zeal of
Your Majesty toward the house of God/doth not slack or go back¬
ward, but is more and more kindled, rqanifesting itself abroad in the

farthest parts of Christendom, by writing in defence of the Truth,
(which hath given such a blow unto that man of sin, as will not be
healed,) and every day at home, by religious and learned discourse,
by frequenting the house of God, by hearing the Word preached, by
cherishing the Teachers thereof, by caring for the Church, as a most
tender and loving nursing Father.

There are infinite arguments of this right Christian and religious
affection in Your Majesty; but none is more forcible to declare it to
others than the vehement and perpetuated desire of accomplishing
and publishing of this work, which now with all humility we present
unto Your Majesty. For when Your Highness had once out of deep
judgment apprehended how convenient it was, that out of the Original
Sacred Tongues, together with comparing of the labours, both in our
own, and other foreign Languages, of many worthy men who went
before us, there should be one more exact Translation of the Holy
Scriptures into the English Tongue; Your Majesty did never desist to
urge and to excite those to whom it was commended, that the work
might be hastened, and that the business might be expedited in so
decent a manner, as a matter of such importance might justly require.

And now at last, by the mercy of God, and the continuance of our
labours, it being brought unto such a conclusion, as that we have great
hopes that the Church of England shall reap good fruit thereby; we
hold it our duty to offer it to Your Majesty, not only as to our King
and Sovereign, but as to the principal Mover and Author of the work:
humbly craving of Your most Sacred Majesty, that since things of
this quality have ever been subject to the censures of illmeaning and
discontented persons, it may receive approbation and patronage from
so learned and judicious a Prince as Your Highness is, whose allow¬
ance and acceptance of our labours shall more honour and encourage
us, than all the calumniations and hard interpretations of other men
shall dismay us. So that if, on the one side, we shall be traduced by
Popish Persons at home or abroad, who therefore will malign us, be¬
cause we are poor instruments to make God’s holy Truth to be yet
more and more known unto the people, whom they desire still to keep
in ignorance and darkness; or if, on the other side, we shall be
maligned by selfconceited Brethren, who run their own ways, and
give liking unto nothing, but what is framed by themselves, and ham¬
mered on their anvil; we may rest secure, supported within by the
truth and innocency of a good conscience, having walked the ways of
simplicity and integrity, as before the Lord; and sustained without by
the powerful protection of Your Majesty’s grace and favour, which
will ever give countenance to honest and Christian endeavours against

bitter censures and uncharitable imputations.

The Lord of heaven and earth bless Your Majesty with
many and happy days, that, as his heavenly hand hath en¬
riched Your Highness with many singular and extraordinary
graces, so You may be the wonder of the world in this latter
age for happiness and true felicity, to the honour of that
great GOD, and the good of his Church, through Jesus
Christ our Lord and only Saviour.

THE

WYCLIFFE

BIBLE

COMMENTARY

Edited by

CHARLES F. PFEIFFER
OLD TESTAMENT

EVERETT F. HARRISON
NEW TESTAMENT

MOODY PRESS . CHICAGO

The

Wy cliff?
Bible

Commentary

PUBLISHER’S PREFACE

(HOW TO USE THIS BOOK)

The Approach

T„ e Wycliffe Bible Commentary is an entirely new commentary on
the whole Bible written and edited by a number of scholars representing
a wide cross section of American Protestant Christianity. Within the
limits of its more than a million and one-quarter words, it attempts
to treat the entire text of the Old and New Testaments on a phrase by
phrase basis. In addition, summaries of the major sections of each
Biblical book generally appear in the text in connection with the main
headings in the outline. Thus, the reader is permitted an overview and
a detailed discussion of a passage of Scripture at the same time.

In the commentaries on the various books the writers present the
results of their own careful, personal Bible study. But also they have
preserved some of the best work of the older commentators and have
utilized the insights of contemporary scholarship. While they infuse the
whole with a fresh spirit, at the same time they manifest their unflinch¬
ing belief in the divine inspiration of Holy Scripture.

Although the Biblical text used in the preparation of this commen¬
tary is that of the King James Version, several of the writers made their
own translations of the books on which they worked. Occasionally they
use phrases from their own translations in the text of the commentaries.
For the convenience of the reader, all Biblical phraseology appears in
bold face type, as do all the Biblical verse numbers. In this way numbers
of verses are clearly distinguished from points in the outline. In cases
in which the writer prefers to employ a reading from some version
other than the King James, the source of such phraseology is identified.
While the commentaries on the various books emphasize the interpre¬
tation of the actual words of Scripture, each is accompanied by a brief
introductory discussion of authorship, date of composition, historical
background, and the like. To provide the reader with further back¬
ground information, a brief review of the inter-testamental period has
been included.

To improve appearance of the printed page, pronouns referring to
deity (which appear in large numbers) are not capitalized, except when
capitalization is necessary for clarity of meaning. Also in the interest
of typographical appearance, Lord and God ? when they are translations

xiii

THE WYCLIFFE BIBLE COMMENTARY

of the Hebrew YHWH, are not printed in capitals as in the King James
Version. Often the Hebrew YHWH is represented by the English
Jehovah. But in some instances the contributors preferred the spelling
of Yahweh, which is gaining favor among Biblical scholars.

The basic aim of this volume is to determine the meaning of the
text of Scripture. It is therefore, strictly speaking, neither a devotional
nor a technical exegetical treatment. It seeks to present the Biblical
message in such a way that the serious Bible student will find extensive
help within its pages.

The contributors to this commentary represent a total of more than
fifteen denominational backgrounds. Among the forty-eight writers are
professors in twenty-five schools of Christian higher education. With
such a variety of backgrounds, it is to be expected that contributors
will differ among themselves in some matters of interpretation. No
editorial effort has been made to bring these differences into absolute
conformity; writers have been given freedom of expression in such
cases. The reader will discover, therefore, some differences in outlook
in such instances as parallel passages in the Gospels and in the books
of Kings and Chronicles.

Bibliography

Each of the books in this commentary is accompanied by a bibliog¬
raphy. Occasionally, when an author has treated related books (e.g.,
I, II Peter; I, II Thessalonians; Ezra, Nehemiah, Esther), he has chosen
to place all of his bibliographies in one list. In such cases, the reader is
directed to the full bibliographical listing.

The fact that a writer has included a given tide does not mean
that he recommends it as thoroughly conservative or thoroughly ac¬
curate. Writers have listed both works which they have referred to and
those which will be of use to the reader. In the interests of standard¬
ization and economy of space, all annotations which might have classified
books according to theological position and usefulness have been
omitted.

Because many readers will be interested in knowing about con¬
servative commentaries on the whole Bible or large sections of it, a
few of the larger works are listed here. Old favorites are John Peter
Lange’s Commentary on the Holy Scriptures (24 vols.); C. J. Ellicott’s
Commentary on the Whole Bible (8 or 4 vols.); Matthew Henry’s Com¬
mentary on the Whole Bible (6 vols. or 1 vol. abridgement); Jamieson,
Fausset, and Brown’s A Commentary Critical, Experimental, and Practical
on the Old and New Testaments (6 vols. or 1 vol. abridgement); Matthew
Henry, Thomas Scott, and others, A Devotional Commentary on the
Entire Bible; and Alexander Maclaren’s Expositions of Holy Scripture
(25 vols.). A newer one-volume commentary that has enjoyed wide

xiv

PUBLISHER’S PREFACE

usefulness is The New Bible Commentary, edited by F. Davidson, A. M.
Stibbs, and E. F. Kevan. While no attempt is made here to mention
works on individual books of either Testament, it would be too bad
to ignore C. H. Spurgeon’s great classic on the Psalms, The Treasury
of David (6 vols.).

More specialized commentaries on one or the other of the Testa¬
ments — commentaries which are not too heavily loaded with Hebrew
and Greek for the serious student of the English Bible to find them of
some use — include the following: C. F. Keil and F. Delitzsch, Biblical
Commentary on the Old Testament (25 vols.); Marvin H. Vincent, Word
Studies in the New Testament (4 vols.); A. T. Robertson, Word Pictures
in the New Testament (6 vols.); and Henry Alford, The Greek Testament
(4 vols.) or the one-volume New Testament for English Readers.

The student who is interested in questions of Biblical introduction,
such as authorship, date, occasion for writing, and the like, will find the
following four books helpful: Merrill F. Unger’s Introductory Guide to
the Old Testament; Henry C. Thiessen’s New Testament Introduction;
and D. Edmond Hiebert’s Introduction to the Pauline Epistles and
Introduction to the Non-Pauline Epistles. An especially useful con¬
servative Bible atlas is Bakers Bible Atlas, prepared by Charles F.
Pfeiffer; Unger’s Bible Dictionary and the New Bible Dictionary provide
information on special problems related to interpretation of Scripture.

Contributors

Genesis: Kyle M. Yates, Sr., Th.D., Ph.D., Professor of Old Testament,
Baylor University, Waco, Tex.

Exodus: Philip C. Johnson, Th.D., Professor of Bible, Gordon College,
Beverly Farms, Mass.

Leviticus: Robert O. Coleman, Th.D., Assistant Professor of Biblical
Introduction, Southwestern Baptist Theological Seminary, Fort
Worth, Tex.

Numbers: Elmer Smick, S.T.M., Ph.D., Professor of Ancient Languages,
Covenant College and Theological Seminary, St. Louis, Mo.
Deuteronomy: Meredith G. Kline, Th.M., Ph.D., Associate Professor of
Old Testament, Westminster Theological Seminary, Philadelphia, Pa.
Joshua: John Rea, A.M., Th.D., Professor of Old Testament, Moody
Bible Institute, Chicago, Ill.

Judges: Charles F. Pfeiffer, Th.M., Ph.D., Professor of Old Testament,
Gordon Divinity School, Beverly Farms, Mass.

Ruth: Charles F. Pfeiffer (see under Judges).

I and II Samuel: Fred E. Young, B.D., Ph.D., Professor of Old Testa¬
ment, Central Baptist Theological Seminary, Kansas City, Kan.

I Kings: John T. Gates, S.T.D., Professor of Bible and Philosophy, St.
Paul Bible College, St. Paul, Minn.

THE WYCLIFFE BIBLE COMMENTARY

II Kings: Harold Stigers, Ph.D., Instructor in Ancient Languages, Cove¬
nant College and Theological Seminary, St. Louis, Mo.

I and II Chronicles: J. Barton Payne, A.M., Th.D., Associate Professor
of Old Testament, Wheaton College Graduate School, Wheaton, Ill.

Ezra, Nehemiah, and Esther: John C. Whitcomb, Jr., Th.D., Professor
of Old Testament and Director of Post-Graduate Studies, Grace
Theological Seminary, Winona Lake, Ind.

Job: Meredith G. Kline (see under Deuteronomy).

Psalms: Kyle M. Yates, Jr., Th.D., Associate Professor of Old Testament
and Biblical Archaeology, Golden Gate Baptist Theological Semi¬
nary, Mill Valley, Calif.

Proverbs: R. Laird Harris, Th.M., Ph.D., Professor of Old Testament,
Covenant College and Theological Seminary, St. Louis, Mo.

Ecclesiastes: Robert Laurin, Th.M., Ph.D., Professor of Old Testament
and Hebrew, California Baptist Theological Seminary, Covina, Calif.

Song of Solomon: Sierd Woudstra, Th.D. candidate, pastor, Calvin
Christian Reformed Church, Ottawa, Ont., Canada.

Isaiah: Gleason L. Archer, Jr., B.D., Ph.D., Professor of Biblical Lan¬
guages, Fuller Theological Seminary, Pasadena, Calif.

Jeremiah: John F. Graybill, B.D., Ph.D., Director, Department of Bible
and Theology, Barrington College, Barrington, R. I.

Lamentations: Ross Price, M.Th., D.D., Professor of Theology, Pasadena
College, Pasadena, Calif.

Ezekiel: Anton T. Pearson, Th.D., Professor of Old Testament Language
and Literature, Bethel College and Seminary, St. Paul, Minn.

Daniel: Robert D. Culver, Th.D., Professor of Bible, Northwestern Col¬
lege, Minneapolis, Minn.

Hosea: Charles F. Pfeiffer (see under Judges).

Joel: Derward Deere, Th.D., Professor of Old Testament Interpretation,
Golden Gate Baptist Theological Seminary, Mill Valley, Calif.

Amos: Arnold C. Schultz, M.A., Th.D., Professor of Old Testament and
Archaeology, Northern Baptist Theological Seminary, Chicago, Ill.

Obadiah and Jonah: G. Herbert Livingston, B.D., Ph.D., Professor of
Old Testament, Asbury Theological Seminary, Wilmore, Kv.

Micah: E. Leslie Carlson, A.M., Th.D., Professor of Biblical Introduc¬
tion and Semitic Languages, Southwestern Baptist Theological
Seminary, Fort Worth, Tex.

Nahum: Charles L. Feinberg, Th.D., Ph.D., Dean and Professor of
Semitics and Old Testament, Talbot Theological Seminary, La
Mirada, Calif.

Habakkuk: David W. Kerr, Th.D., Dean and Professor of Old Testament
Interpretation, Gordon Divinity School, Beverly Farms, Mass.

Zephaniah: H. A. Hanke, Th.D., Professor of Bible, Asburv College,
Wilmore, Kv.

xvi

PUBLISHER’S PREFACE

Haggai: Charles L. Feinberg (see under Nahum).

Zechariah: Charles L. Feinberg (see under Nahum).

Malachi: Burton L. Goddard, Th.D., Director of Library and Professor
of Biblical Languages and Exegesis, Gordon Divinity School, Bev¬
erly Farms, Mass.

From Malachi to Matthew: Charles F. Pfeiffer (see under Judges).

Matthew: Homer A. Kent, Jr., Th.D., Professor of New Testament and
Greek, Grace Theological Seminary, Winona Lake, Ind.

Mark: Donald W. Burdick, Th.D., Professor of New Testament, Con¬
servative Baptist Theological Seminary, Denver, Colo.

Luke: Merrill C. Tenney, Ph.D., Dean of the Graduate School, Wheaton
College, Wheaton, Ill.

John: Everett F. Harrison, Th.D., Ph.D., Professor of New Testament,
Fuller Theological Seminary, Pasadena, Calif.

Acts: George E. Ladd, B.D., Ph.D., Professor of Biblical Theology, Fuller
Theological Seminary, Pasadena, Calif.

Romans: A. Berkeley Mickelsen, B.D., Ph.D., Professor of Bible and
Theology, Graduate School, Wheaton College, Wheaton, Ill.

I Corinthians: S. Lewis Johnson, Jr., Th.D., Professor of New Testament

Literature and Exegesi.;, Dallas Theological Seminary, Dallas, Tex.

II Corinthians: Wick Broomall, Th.M., Pastor, Westminster Presbyterian

Church, Augusta, Georgia.

Galatians : Everett F. Harrison (see under John).

Ephesians: Alfred Martin, Th.D., Dean of Faculty, Professor of Old
Testament Synthesis, Moody Bible Institute, Chicago, Ill.

Philippians: Robert H. Mounce, Th.M., Ph.D., Associate Professor of
Biblical Literature and Greek, Bethel College and Seminary, St.
Paul, Minn.

Colossians: E. Earle Ellis, B.D., Ph.D., lecturer and writer on the New
Testament, currently engaged in research and writing in Germany.

I and II Thessalonians: David A. Hubbard, Th.M., Ph.D., Chairman of
the Division of Biblical Studies and Philosophy, Westmont College,
Santa Barbara, Calif.

I and II Timothy, Titus: Wilbur B. Wallis, S.T.M., Ph.D., Professor of
New Testament Language and Literature, Covenant College and
Theological Seminary.

Philemon: E. Earle Ellis (see under Colossians).

Hebrews: Robert W. Ross, Ph.D. candidate, Acting Head, Department
of History, Northwestern College, Minneapolis, Minn.

James: Walter W. Wessel, Ph.D., Associate Professor of Biblical Lit¬
erature, Bethel College and Theological Seminary, St. Paul, Minn.

I and II Peter: Stephen W. Paine, Ph.D., President and Professor of
Greek, Houghton College, Houghton, N. Y.

xvii

THE WYCLIFFE BIBLE COMMENTARY

I, II, III John: Charles C. Ryrie, Th.D., Ph.D., Chairman of the De¬
partment of Systematic Theology, Dean of the Graduate School,
Dallas Theological Seminary, Dallas, Tex.

Jude: David H. Wallace, Th.M., Ph.D., Professor of Biblical Theology,
California Baptist Theological Seminary, Covina, Calif.

Revelation: Wilbur M. Smith, D.D., Professor of English Bible, Fuller
Theological Seminary, Pasadena, Calif.

Abbreviations

a. Books of the Bible.

1. OT Gen Ex Lev Num Deut Josh Jud Ruth I Sam II Sam I Kgs
II Kgs I Chr II Chr Ezr Neh Est Job Ps Prov Eccl Song Isa
Jer Lam Ezk Dan Hos Joel Amos Ob Jon Mic Nah Hab Zeph Hag
Zech Mai

2. NT Mt Mk Lk Jn Acts Rom I Cor II Cor Gal Eph Phil Col

I Thess II Thess I Tim II Tim Tit Phm Heb Jas I Pet II Pet I Jn

II Jn III Jn Jude Rev

b. Apocrypha.

I Esd (I Esdras); II Esd (II Esdras); Tob (Tobit); Wisd Wisdom of
Solomon); Sir (The Wisdom of Jesus the son of Sirach, or Ecclesias-
ticus); Bel (Bel and the Dragon); I Macc (I Maccabees); II Macc (II
Maccabees)

c. Periodicals, reference works, dictionaries, and versions.

A-S

Alf

ANET

Arndt

ASV

BASOR

BDB

Beng

BIh

CBSC

Crem

DeissBS

Deiss LAE

Abbott-Smith, Manual Greek Lexicon of the NT

Alford’s Greek Testament

Ancient Near Eastern Texts, ed. by Pritchard

Arndt-Gingrich, Greek-English Lexicon

American Standard Version

Authorized Version

Biblical Archaeologist

Bulletin, American Schools of Oriental Research
Brown, Driver, Briggs, Hebrew-English Lexicon of
the OT

Bengel’s Gnomon
Bibliotheca Sacra
Biblical Theology
Berkeley Version

Cambridge Bible for Schools and Colleges
Cremer’s Biblico-Theological Lexicon of NT Greek
Deissmann, Bible Studies
Deissmann, Light from the Ancient East
Evangelical Quarterly

xviii

PUBLISHER’S PREFACE

ERV

Exp

ExpB

ExpGT

ExpT

HDAC

HDB

HDCG

HERE

HZNT

ICC

Interp

ISBE

TewEnc

JBL

JBR

JFB

JNES

Jos

JPS

JTS

LSJ

LXX

MNT

MSt

Nestle

NovTest

NTS

Pesh

PTR

RSV

RTWB

English Revised Version (1881)

The Expositor

The Expositors Bible

The Expositor’s Greek Testament

The Expository Times

Hastings’ Dictionary of the Apostolic Church
Hastings’ Dictionary of the Bible
Hastings’. Dictionary of Christ and the Gospels
Hastings’ Encyclopedia of Religion and Ethics
Hatch and Redpath, Concordance to the LXX
Handbuch zum Neuen Testament (Lietzmann)
Interpreter’s Bible
International Critical Commentary
Interpretation

International Standard Bible Encyclopaedia
Jewish Encyclopaedia
Journal of Biblical Literature
Journal of Bible and Religion

Jamieson, Fausset, and Brown, A Commentary Critical,
Experimental and Practical on the Old and New Testa¬
ments

Journal of Near Eastern Studies
Josephus’ Antiquities of the Jews, et al.

Jewish Publication Society Version of the Old Testa¬
ment

Jewish Quarterly Review

Journal of Theological Studies

Koehler and Baumgartner, Lexicon in Veteris

Keil and Delitzsch, Commentary on the OT

Liddell, Scott, Jones, Greek-English Lexicon

Septuagint

Moulton and Milligan, The Vocabulary of the Gr. Test.
Moffatt’s New Testament Commentary
McClintock and Strong, Cyclopaedia of Biblical,
Theological, and Ecclesiastical Literature
Masoretic Text

Nestle (ed.) Novum Testamentum Graece
Novum Testamentum
New Testament Studies
Peshitta (Syriac)

Princeton Theological Review
Revue Biblique
Revised Standard Version
Richardson’s Theological Word Book

xix

THE WYCLIFFE BIBLE COMMENTARY

SBK

SHERK

ThT

Trench

TWNT

Vulg

Wett

WTJ

ZAW

ZNW

d. Others.

A. D.
art.

B. C.
c.

cen.

cf.

ch.

Com.

e. g.
et al.

f. , ff.

Gr.

Heb.
i. e.
marg.

MS., MSS.

p., pp.

pi.

sing.

Kommentar zum Neuen Testament aus Talmud und
Midrasch (Strack and Billerbeck)

The New Schaff-Herzog Encyclopedia of Religious
Knowledge
Theology Today

Trench’s Synonyms of the New Testament
Theologisches Worterbuch zum Neuen Testament
(Kittel)

Vetus Testamentum
Vulgate Version

Wettstein’s Novum Testamentum Graecum

Westminster Commentaries

Westcott and Hort, Text of the Greek NT

Westminster Theological Journal

Zeitschrift fur die alttestamentliche Wissenschaft

Zeitschrift fur die neutestamentliche Wissenschaft

anno domini (in the year of our Lord)
article

Before Christ
circa (about)
century

confer (compare)

chapter

Commentary

exempli gratia (for example)

and others

following

Greek

Hebrew

id est (that is)

margin, marginal reading

manuscript, manuscripts

page, pages

plural

singular

PUBLISHER’S PREFACE

Transliteration

Hebrew and Greek words have been transliterated according to the
following form:

Greek

a - a
qt - a
e - e

n" e

T) “ e

o-o
<o-o
<o-o
- z

6 - th
S - x
u - y

9 - ph

X “ ch
9 - ps
* - h

Acknowledgments

The Publishers are greatly indebted to the editors of this volume,
Dr. Charles F. Pfeiffer and Dr. Everett F. Harrison, and to the con¬
tributors, who have given their services so heartily. Especially appre¬
ciated is their outstanding co-operation in fulfilling the exacting require¬
ments of a one-volume commentary of this kind. The Publishers also
wish to acknowledge the splendid assistance of Dr. John Rea and Mr.
Walter Dunnett, of the Moody Bible Institute Faculty, for their editorial
help; of Mr. Herbert Klingbeil, director of Moody Correspondence
School, for co-ordinating various aspects of the work; and of Dr. Howard
F. Vos, textbook editor of Moody Press, for his detailed supervision of
the work from its inception to its publication.

Hebrew

Consonants 1 Vocalization 2

R -

Q 0 - m

" 3 -

3 -

bo 3

33 -

p - n

i-j -

3 -

bu 3

J •} -

0 - S

•13 -

3 -

T 3 -

y- *

’3 -

3 -

bi 3

n -

f]D- p

’3 -

3,-

i -

r* - ?

'3-

T -

? - q

3 -

3,-

n -

*1 - r

'3 -

b°

a -

- sh

n 3 -

bah

i _

lo - i

3 -

R3-

ba*

n 3 -

nn - t

3 -

H3 -

beh

■? -

3 -

H3 -

beh

1 Dagesh lene is not indicated. Dagesh forte is repre¬
sented by doubling the letter.

2 This is an orthographic equation and not a scientific
representation.

3 In closed syllables.

xxi

THE NEW TESTAMENT

THE GOSPEL

ACCORDING TO MATTHEW

INTRODUCTION

Author , Abundant early historical testi¬
mony ascribes this Gospel to Matthew
the publican, also called Levi by Mark
and Luke. Modern doubts of Matthaean
authorship are the product of hypotheses
developed to explain the Synoptic Prob¬
lem. But these hypotheses cannot alter the
testimony of the early church, whose
writers quoted this Gospel more frequent¬
ly than any other. Since Matthew was not
particularly prominent among the Twelve,
and there was no special tendency to de¬
mand apostolic authorship for the Syn¬
optics (e.g., Mk, Lk), no a priori reason
exists for ascribing the Gospel to him un¬
less he actually wrote it.

As a former taxgatherer Matthew was
well qualified to produce such a Gospel.
His business knowledge of shorthand en¬
abled him to record fully the discourses
of Jesus. His acquaintance with figures is
reflected in his frequent mention of mon¬
ey, his interest in large sums (Mt 18:24;
25:15), and his general interest in statis¬
tics (e.g., 1:17).

Composition and Date. The great fre¬
quency of citations and allusions to Mat¬
thew found in the Didachej Epistle of
Barnabas, Ignatius, Justin Martyr, and
others attests its early composition and
widespread use. The literary connections
of this Gospel must be considered in its
relations to the other Synoptics, and also
to the statement of Papias that "Matthew
wrote the words in the Hebrew dialect,
and each one interpreted as he could”
(Eusebius Ecclesiastical History 3.39).
Many have explained Papias' statement
as referring to an Aramaic original from
which our Greek Gospel is a translation.
Yet our Greek text does not bear the
marks of a translation, and the absence
of any trace of an Aramaic original casts
grave doubts upon this hypothesis. Good-
speed argues at length that it would be
contrary to Greek practice to name a
Greek translation after the author of an
Aramaic original, for Greeks were con¬
cerned only with the one who put a
work into Greek. As examples he cites the
Gospel of Mark (it was not called the
Gospel of Peter) and the Greek Old Testa¬
ment, which was called the Septuagint

(Seventy ) after its translators, not after
its Hebrew authors (E. J. Goodspeed,
Matthew, Apostle and Evangelist , pp.
105, 106). Thus Papias is understood to
mean that Matthew recorded (by short¬
hand?) the discourses of Jesus in Aramaic,
and later drew upon these when he com-

f )osed his Greek Gospel. Though it is sure-
y possible that Mark was written first,
and may have been available to Matthew,
there was no slavish use of this shorter
Gospel by Matthew, and many have ar¬
gued for the complete independence of
the two books.

The date of Matthews Gospel must be
prior to a.d. 70, for there is no hint in
it that Jerusalem was in ruins (all pre¬
dictions of its destruction being clearly
prophetic). Such passages as 27:8 ("unto
this day”) and 28:15 ("until this day”)
argue for an interval of some length, but
fifteen or twenty years following the Res¬
urrection would be sufficient.

Special Emphases. The testimony of
Irenaeps and Origen that Matthew was
written for converts from Judaism is cor¬
roborated by a study of its content. There
is more frequent use of the Old Testa¬
ment (Robertson's Harmony of the Gos¬
pels lists 93 quotations in Mt, 49 in Mk,
80 in Lk, and 33 in Jn). Much attention is
given to demonstrating that Jesus ful¬
filled Messianic prophecy and thus was
Israel's Messiah, who would establish the
promised kingdom. The discourses that
Matthew records at length distinguish this
Gospel, and emphasize the principles,
scope, and movements of the Messianic
kingdom (Mt 5-7; 13; 24-25). Thus
Jewish Christians (who numbered in the
thousands in the early church; Acts 2:41,
47; 4:4;. 5:14, 28; 6:1, 7) were given an
authoritative explanation that faith in Je¬
sus involved no repudiation of the Old
Testament, but was the very goal toward
which Old Testament revelation pointed.
Of course, these same questions face Gen¬
tile converts in proportion to their under¬
standing of the Old Testament. And
therefore Matthew's Gospel occupies a
place of prominence in Christian think¬
ing which quite justifies its position as the
first Gospel in our New Testament.

MATTHEW

OUTLINE

I. The birth and childhood of Jesus Christ. 1:1—2:23.

A. Genealogy of Christ. 1:1-17.

B. Birth of Christ. 1:18-25.

C. Visit of the Magi. 2:1-12.

D. Flight into Egypt and massacre of the infants. 2:13-18.

E. Residence at Nazareth. 2:19-23.

II. The beginnings of the ministry of Jesus Christ. 3:1—4:11.

A. The forerunner of Christ. 3:1-12.

B. Baptism of Christ. 3:12-17.

C. Temptation of Christ. 4:1-11.

III. The ministry of Jesus Christ. 4:12—25:46.

A. In Galilee. 4:12-18:35.

1. Residence established at Capernaum. 4:12-17.

2. Call of four disciples. 4:18-22.

3. General survey of the Galilean ministry. 4:23-25.

4. Sermon on the Mount. 5:1—7:29.

5. Ten miracles and related events. 8:1—9:38.

6. Mission of the Twelve. 10:1-42.

7. Christ's answer to John, and related discourse. 11:1-30.

8. Opposition from the Pharisees. 12:1-50.

9. A series of parables on the Kingdom. 13:1-58.

10. Withdrawal of Jesus following Johns beheading. 14:1-36.

11. Conflict with the Pharisees over tradition. 15:1-20.

12. Withdrawal to Phoenicia and healing of a Canaanitish womans daughter.
15:21-28.

13. Return to the Sea of Galilee and performing of miracles. 15:29-38.

14. Renewed conflict with the Pharisees and Sadducees. 15:39—16:4.

15. Withdrawal to the region of Caesarea Philippi. 16:5—17:23.

16. Instruction of the Twelve at Capernaum. 17:24—18:35.

B. In Perea. 19:1-20:16.

1. Teaching on divorce. 19:1-12.

2. Blessing of the children. 19:13-15.

3. Interview with the rich young man. 19:16-30.

4. Parable of the laborers in the vineyard. 20:1-16.

C. In Judea. 20:17-34.

1. Another prediction of Christ's death and resurrection. 20:17-19.

2. Ambitious request of Zebedee's sons. 20:20-28.

3. Healing of two blind men. 20:29-34.

D. In Jerusalem. 21:1-25:46.

1. Triumphal Entry. 21:1-11.

2. Cleansing of the Temple. 21:12-17.

3. Cursing of the barren fig tree. 21:18-22.

4. Questioning of Jesus' authority, and his parabolic answer. 21:23—22:14.

5. Questioning of Jesus by various groups. 22:15-46.

6. Jesus'public denunciation of the Pharisees. 23:1-39.

7. Olivet Discourse. 24:1—25:46.

IV. The Passion of Jesus Christ. 26:1—27:66.

A. Plot against Jesus. 26:1-16.

B. The final meal. 26:17-30.

C. Prediction of Peter's denial. 26:31-35.

D. Events in Gethsemane. 26:36-56.

E. Events at the Jewish trials. 26:57—27:2.

F. Remorse of Judas. 27:3-10.

G. Events at the Roman trials. 27:11-31,

H. The Crucifixion. 27:32-56.

I. Burial. 27:57-66.

V. The resurrection of Jesus Christ. 28:1-20.

A. Discovery of the empty tomb. 28:1-8.

B. Appearance of Jesus. 28:9,10.

C. Report of the soldiers. 28:11-15.

D. The Great Commission. 28:16-20.

MATTHEW 1:1-11

ST. MATTHEW

CHAPTER 1

THE book of the generation of Jesus Christ,
the son of David, the son of Abraham.

2. Abraham begat Isaac; and Isaac begat
Jacob; and Jacob begat Judas and his breth¬
ren;

3. And Judas begat Phares and Zara of
Thamar; and Phares begat Esrom; and
Esrom begat Aram;

4. And Aram begat Aminadab; and
Aminadab begat Naasson; and Naasson
begat Salmon;

5. And Salmon begat Booz of Rachab;
and Booz begat Obed of Ruth; and Obed
begat Jesse;

6. And Jesse begat David the king; and
David the king begat Solomon of her that
had been the wife of Urias;

7. And Solomon begat Roboam; and Ro-
boam begat Abia; and Abia begat Asa;

8. And Asa begat Josaphat; and Josaphat
begat Joram; and Joram begat Ozias;

9. And Ozias begat Joatham; and
Joatham begat Achaz; and Achaz begat
Ezekias;

10. And Ezekias begat Manasses; and Ma-
nasses begat Amon; and Amon begat Josias;

11. And Josias begat Jechonias and his
brethren, about the time they were carried
away to Babylon:

COMMENTARY

I. The Birth and Childhood of Jesus

Christ. 1:1-2:23.

A. Genealogy of Christ. 1:1-17. This
family line from Abraham to Jesus, pro¬
ceeding through the kings of the Davidic
house, is clearly intended to present the
claim of Jesus to the throne of David.
Although the throne had been vacant for
nearly six centuries, no one could expect
serious consideration by the Jews as the
Messiah unless he could prove his royal
descent. (Lk 3:23-38 presents another
genealogy, apparently Marys, to show
the actual blood descent of Jesus, which
was also from the Davidic family.)

1. The book of the generation. A He¬
brew expression variously understood as
the title of the whole Gospel of Matthew,
the first two chapters, or the first seven¬
teen verses. A similar expression in Gen
5:1 is broad enough to include both gen¬
ealogy and the narrative that is inter¬
woven (Gen 5:1—6:8). Jesus is the his¬
torical name; Christ (the equivalent of
the Heb. Messiah, “anointed one”) is the
title of his office. The two names were
not generally used together as a proper
name until after the Ascension. Son of
David and son of Abraham relate Jesus
to the Messianic promises (Gen 12:3;
13:15; 22:18; II Sam 7:12,13; 22:51).

2. The list begins with Abraham, the
father of the race to which Matthew was
particularly writing, and the first one to
whom the Messianic promise was given.
Judah and his brethren. Although the
line of descent came through Judah (Gen
49:10), all the patriarchs were heirs of
the Messianic promise.

3-6. Tamar (see Gen 38). It was un¬
usual for women to be listed in Jewish
enealogies. Yet four women are listed
ere (though the descent was through
the man in each case). Two were Gentiles
(Rahab, Ruth); three bore moral blots
(Tamar, Rahab, Bath-sheba). Is there not
here another evidence of the grace of God
in his plan to save sinners? The repeti¬
tion of the title David the king empha¬
sizes the royal character of this gene¬
alogy.

7-11. These verses name kings, all of
whom are also listed in I Chr 3:10-16.
After Joram Matthew omits the names of
Ahaziah, Joash, and Amaziah, and after
Josiah he omits Jehoiakim. The omissions
are doubtless due to his arbitrary short¬
ening of the list to give three groups of
fourteen, perhaps as an aid to the mem¬
ory. Son and begat indicate direct de-

MATTHEW 1:12-17

12. And after they were brought to Baby¬
lon, Jechonias begat Salathiel; and Salathiel
begat Zorobabel;

13. And Zorobabel begat Abiud; and
Abiud begat Eliakim; and Eliakim begat
Azor;

14. And Azor begat Sadoc; and Sadoc
begat Achim; and Achim begat Eliud;

15. And Eliud begat Eleazar; and Eleazar
begat Matthan; and Matthan begat Jacob;

16. And Jacob begat Joseph the husband
of Mary, of whom was bom Jesus, who is
called Christ.

17. So all the generations from Abraham
to David are fourteen generations; and from
David until the carrying away into Babylon
are fourteen generations; and from the carry¬
ing away into Babylon unto Christ are four¬
teen generations.

scent, but not necessarily immediate de¬
scent. Jechonias, son of Jehoiakim and
grandson of Josiah, was regarded by the
Jews in exile as their last legitimate king;
and Ezekiels prophecies are dated from
him, although Zedekiah, his uncle, fol¬
lowed him as king.

12-16. Salathiel (or Shealtiel) is named
as the son of Jechonias (cf. I Chr 3:17).
This does not contradict Jer 22:28-30, for
the predicted childlessness referred to
reigning children. (The naming of Sala¬
thiel as the son of Neri in Lk 3:27 is bet¬
ter understood of different persons, rather
than the result of levirate marriage.) From
this point the names, which do not appear
in the OT, must have been derived from
Joseph's family records. One would ex¬
pect descendants of royalty to preserve
their lineage. Of Joseph it is not said that
he “begat’ Jesus, a marked change from
the preceding expressions, and an ob¬
vious indication of the virgin birth, which
Matthew subsequently explains. The fem¬
inine form of the pronoun whom also
omits Joseph from involvement in the
birth of Jesus. This genealogy makes him
Christ's legal father because he was
Marys husband, but nothing more. The
remarkable reading of the Sinaitic Syriac
Version, “Joseph to whom was betrothed
Mary the virgin begat Jesus," cannot be
correct, and if intended to deny the vir¬
gin birth, contradicts itself in the suc¬
ceeding verses.

17. Fourteen generations. This three¬
fold grouping, arbitrarily constructed (as
indicated by omissions), must have been
intended as an arrangement for conven¬
ience. The three periods of national his¬
tory are covered — theocracy, monarchy,
hierarchy. Matthew's computation pre¬
sents a problem because he lists only
forty-one names. Some would solve it by
counting David twice, as the end of the
first group and the first name in the sec¬
ond (Matthew himself seems to do this;
v, 17). Others count the Captivity as one
item in the list. The problem is of no im¬
portance per se.

B. Birth of Christ. 1:18-25. The cir¬
cumstances of the birth are related from
Josephs standpoint, and some of the de¬
tails had to be derived from him (e.g.,
vv. 19,20). If he had already died before
Jesus* ministry began, as many infer from
the absence of further mention, Mat¬
thew's information may have come from
the brothers of Jesus.

MATTHEW 1:18-25

18. Now the birth of Jesus Christ was on
this wise: When as his mother Mary was es¬
poused to Joseph, before they came together,
she was found with child of the Holy Ghost.

19. Then Joseph her husband, being a just
many and not willing to make her a public
example, was minded to put her away
privily.

20. But while he thought on these things,
behold, the angel of the Lord appeared unto
him in a dream, saying, Joseph, thou son of
David, fear not to take unto thee Mary thy
wife: for that which is conceived in her is of
the Holy Ghost.

21. And she shall bring forth a son, and
thou shalt call his name Jesus: for he shall
save his people from their sins.

22. Now all this was done, that it might
be fulfilled which was spoken of the Lord by
the prophet, saying,

23. Behold, a virgin shall be with child,
and shall bring forth a son, and they shall
call his name Emmanuel, which being inter¬
preted is, God with us.

24. Then Joseph being raised from sleep
did as the angel of the Lord had bidden him,
and took unto him his wife:

25. And knew her not till she had brought
forth her firstborn son: ahd he called his
name Jesus.

18. Betrothed. Among the Jews, mar¬
riage vows were said at the betrothal, and
required divorce to end them. Custom de¬
creed an.interval, usually a year, before
the bride should take residence in her
husband's house and physical union be
consummated. During this interval Mary
was found with child, a circumstance
usually punishable by death (Deut 22:23,
24). Apparently Mary did not explain her
situation to Joseph but chose to leave this
delicate matter in the hands of God. She
could hardly have expected Joseph to ac¬
cept her story without some divine au¬
thentication.

19. Public example. Rather than make
a public accusation of fornication, with
perhaps a demand for the full penalty,
Joseph resolved to use the lax divorce
laws and give Mary the writing of di¬
vorcement privately, with the accusation
stated in a veiled way. To put her away
means to divorce, not to break an en¬
gagement. How he must have loved her!

20. Thou son of David. This address
by the angel (Gabriel? Lk 1:26) is a
princely title. Though Joseph was in hum¬
ble circumstances, he was heir to the va¬
cant Davidic throne. The naming of the
Holy Ghost as the agent in Marys con¬
ception points clearly to the distinct per¬
sonality of this Divine Being, and to the
full awareness by ordinary Jews of this
Person without further explanation.

21. Jesus is from the Hebrew for Jeho¬
vah saves , and points to the purpose of
his coming. His people relates Jesus to the
Messianic promises made to Israel, al¬
though the cross would extend this sal¬
vation from sins to Gentiles as well.

22,23. The miraculous conception is
stated to be the fulfillment of Isa 7:14.
Whether there was an earlier fulfillment
in Isaiah's day is neither discussed nor
suggested. Possibly these words were
spoken by the angel and thus were an aid
to Joseph’s faith. Emmanuel was not used
as a proper name of Jesus, but describes
his person as the Son of God.

24,25. Joseph ended the period of be¬
trothal by taking Mary to live in his home
so that Jesus at His birth would be his
legitimate son and heir to the throne.
However, he knew her not sexually prior
to the birth. Neither till nor firstborn ne¬
cessarily indicates what happened after¬
ward. However, one would naturally
infer that the normal relationship of mar¬
riage would follow, unless one is com¬
mitted to defend the perpetual virginity of
Mary. Matthew betrays no such inclina¬
tion.

MATTHEW 2:1-10

CHAPTER 2

NOW when Jesus was bom in Bethlehem of
Judea in the days of Herod the king, behold,
there came wise men from the east to Jerusa¬
lem,

2. Saying, Where is he that is bom King
of the Jews? for we have seen his star in the
east, and are come to worship him.

3. When Herod the king had heard these
things i, he was troubled, and all Jerusalem
with him.

4. And when he had gathered all the chief
priests and scribes of the people together, he
demanded of them where Christ should be
bom.

5. And they said unto him, In Bethlehem
of Judea: for thus it is written by the
prophet,

6. And thou Bethlehem, in the land of
Juda, art not the least among the princes of
Juda: for out of thee shall come a Governor,
that shall rule my people Israel.

7. Then Herod, when he had privily
called the wise men, inquired of them dili¬
gently what time the star appeared.

8. And he sent them to Bethlehem, and
said, Go and search diligently for the young
child; and when ye have found him, bring
me word again, that I may come and wor¬
ship him also.

9. When they had heard the king, they de¬
parted; and, lo, the star, which they saw in
the east, went before them, till it came and
stood over where the young child was.

10. When they saw the star, they rejoiced
with exceeding great joy.

C. Visit of the Magi. 2:1-12. Matthew,
who alone records this incident, shows
the contrast in attitudes between the
non-Jewish wise men who journeyed far
to see Jesus and the Jewish authorities
who would not go five miles.

1. Bethlehem of Judea was also called
Ephrath (Gen 35:16,19). One must read
Lk 2:1-7 to learn how it was that the
birth occurred in Bethlehem instead of in
Nazareth. Herod the king, known as
Herod the Great, was the son of Anti¬
pater, an Edomite, and was made king by
the Romans in 43 b.c. His death occur¬
ring in 4 b.c. (our calendars err by at
least four years) gives us the latest pos¬
sible date for the birth of Christ. Wise
men (magoi) originally denoted the priest¬
ly caste among the Persians and Babylon¬
ians (cf. Dan 2:2,48; 4:6,7; 5:7). Later
the name was applied by the Greeks to
any sorcerer or charlatan (Acts 8:9; 13:8).
Matthew uses the term in the better sense
to designate honorable men from an East¬
ern religion. It is entirely conceivable that
these men had made contact with Jewish
exiles, or with the prophecies and influ¬
ence of Daniel, and thus were in posses¬
sion of OT prophecies regarding Messiah.

2. His star. All attempts to explain the
star as a natural phenomenon are inade¬
quate to account for its leading the Magi
from Jerusalem to Bethlehem and then
standing over the house. Rather, it was a
special manifestation used of God both
when it first appeared to indicate the fact
of Christ's birth, and when it reappeared
over Jerusalem to guide the Magi to the
place. Since a direct revelation to the
Magi is recorded (v. 12), there is nothing
improbable in assuming a direct revela¬
tion at the beginning to impart the signifi¬
cance of the star.

3-6. When word reached Herod that
the Magi were making search in Jerusalem
for the King of the Jews, the king con¬
sulted the chief priests and scribes, two of
the groups comprising the Sanhedrin. He
was given the prediction in Mic 5:2 which
clearly names Bethlehem as the birthplace
of Messiah.

7,8. Herod summoned the wise men,
under pretense of sincere interest, and re¬
quested exact information of the star's
first appearance (it was apparently not as
yet seen in Jerusalem). His motive, how¬
ever, was to help him fix the precise date
of Jesus' birth, that he might more easily
locate and destroy Him.

9,10. The star which they saw in the
east now reappeared to act as guide from
Jerusalem to Bethlehem.

MATTHEW 2:11-18

11. And when they were come into the
house, they saw the young child with Mary
his mother, and fell down, and worshipped
him: and when they had opened their treas¬
ures, they presented unto him gifts; gold,
and frankincense, and myrrh.

12. And being warned of God in a dream
that they should not return to Herod, they
departed into their own country another
way.

13. And when they were departed, be¬
hold, the angel of the Lord appeareth to Jo¬
seph in a dream, saying, Arise, and take the
young child and his mother, and flee into
Egypt, and be thou there until I bring thee
word: for Herod will seek the young child to
destroy him.

14. When he arose, he took the young
child and his mother by night, and departed
into Egypt:

15. And was there until the death of
Herod: that it might be fulfilled which was
spoken of the Lord by the prophet, saying,
Out of Egypt have I called my son.

16. Then Herod, when he saw that he was
mocked of the wise men, was exceeding
wroth, and sent forth, and slew all the chil¬
dren that were in Bethlehem, and in all the
coasts thereof, from two years old and under,
according to the time which he had dili¬
gently inquired of the wise men.

17. Then was fulfilled that which was spo¬
ken by Jeremy the prophet, saying,

18. In Hama was there a voice heard, lam¬
entation, and weeping, and great mourning,
Rachel weeping for her children, and would
not be comforted, because they are not.

11. The house (not the manger) in
which the Magi found the infant Jesus
points to the fact that this visit followed
Jesus* birth by a considerable interval,
perhaps of months (cf. v. 16). The three
gifts have given rise to the tradition of
three wise men. Tradition even names
them: Caspar, Melchior, and Balthasar.
But tradition is not necessarily fact. Gold,
frankincense, and myrrh were thought by
ancient commentators to show recogni¬
tion of Jesus as King, Son of God, and
one destined to die, respectively.

12. Warned of God. A special divine
revelation directed the Magi to avoid
Herod on their return.

D. Flight into Egypt and Massacre of
the Infants. 2:13-18. Again we are in¬
debted to Matthew alone for this mater¬
ial. Both incidents are related to OT pas¬
sages. Such correlation of OT and NT
passages is characteristic of this Gospel.

13,14. Joseph a second time received
angelic instruction (cf. 1:20), and took
Jesus and Mary to Egypt. The hurried
trip seems to have begun the same night
the Magi departed. In Egypt, where there
was a large Jewish population, the family
would have been welcome without undue
notice. The apocryphal Gospel of the In¬
fancy relates fanciful miracles occurring
there (ch. IV).

15. The death of Herod after a revolt¬
ing illness is recorded in detail by Joseph¬
us (Antiq. xvii. 6.5). That is might be ful¬
filled relates this experience to Hos 11:1,
a passage referring historically to the de¬
liverance of the Israelites from Egypt.
Matthew sees Israel in this prophecy as
a type of Jesus Christ, God's unique son.

16. Slew all the children. That Herod's
murderous act (which included no more
than a few dozen infants, because of the
smallness of Bethlehem) should have gone
unrecorded in other histories is not sur¬
prising, because of the kings frequent
outrages. He was the murderer of his wife
and three sons. Josephus calls him “a man
of great barbarity towards all men equal¬
ly” (Antiq. xvii. 8.1). Two years old and
under shows that Herod was taking no
chances of missing his victim. Jesus was
not necessarily two years old.

17,18. Rachel weeping for her chil¬
dren. A quotation of Jer 31:15, which de¬
picts the wailing at the time of Israel's
exile. That calamity, caused by Israel's
sin, eventually brought Herod to the
throne, and now this new atrocity. Mat¬
thew views both calamities as part of the
same picture.

MATTHEW 2:19 — 3:2

19. But when Herod was dead, behold, an
angel of the Lord appeared) in a dream to
Joseph in Egypt,

20. Saying, Arise, and take the young
child and his mother, and go into the land of
Israel: for they are dead which sought the
young child’s fife.

21. And he arose, and took the young
child and his mother, and came into the land
of Israel.

22. But when he heard that Archelaus did
reign in Judea in the room of his father
Herod, he was afraid to go thither: notwith¬
standing, being warned of God in a dream,
he turned aside into the parts of Galilee:

23. And he came and dwelt in a city
called Nazareth: that it might be fulfilled
which was spoken by the prophets. He shall
be called a Nazarene.

CHAPTER 3

IN those days came John the Baptist, preach¬
ing in the wilderness of Judea,

2. And saying. Repent ye: for the king¬
dom of heaven is at hand.

E. Residence at Nazareth. 2:19-23.
From Matthew one would suppose that
Bethlehem was the original residence.
Luke supplements by showing Nazareth
to be the former home. Joseph apparent¬
ly intended to dwell permanently in Beth¬
lehem until his plans were divinely al¬
tered.

19-22. They are dead. A reference to
Herod, and thus an idiom reminiscent of
Ex 4:19. Archelaus, son of Herod the
Great and his Samaritan wife, Malthace,
was as brutal as his father. ITius Joseph
needed to be warned (or instructed) of
God as to the next step.

23. Nazareth seems to have been cho¬
sen by Joseph himself, within the provi¬
dence of Goa. Why Matthew regarded this
as a fulfillment of prophecy is difficult to
understand. By the prophets prevents our '
seeking only one OT passage, thus making
doubtful any play on words based on
neser, “branch,” in Isa 11:1, although
this is the common view. It seems better
to understand Matthew as seeing in this
residence at little Nazareth, a most un¬
likely place for Messiah (Jn 1:46), a ful¬
fillment of all those OT prophecies which
indicate that Messiah would be despised
(e.g., Isa 53:3; Ps 22:6; Dan 9:26).

II. The Beginnings of the Ministry of Je¬
sus Chrik. 3:1—4:11.

A. The Forerunner of Christ. 3:1-12.
All four Gospels describe John’s prepar¬
atory ministry, and Luke gives a full de¬
scription of his remarkable birth (Lk 1:5-
25, 57-80).

1. In those days relates to the previous
verse, which speaks of Jesus as residing at
Nazareth. Precise data are given in Lk 3:
1,2. John the Baptist, called by this name
even by Josephus (Antiq. xviii. 5.2), did
his preaching near the Jordan River in the
northern part of the wilderness of Judea, a
barren wasteland extending along the west
shore of the Dead Sea.

2. Repent means “to change the mind,”
but implies more than mere change of
opinion. As a religious term in Scripture,
it involves a complete change of attitude
regarding sin and God, accompanied by a
sense of sorrow and a corresponding
change in conduct. The kingdom of heaven
is at hand (or has come near), the reason
John called on men to repent. This title,
peculiar to Matthew in the NT, is based
on Dan 2:44; 7:13,14,27. It refers to
the Messianic kingdom promised in the
OT, of which Jesus was about to be pre¬
sented as king. (The term, “kingdom of

MATTHEW 3:3-11

3. For this is he that was spoken of by .the
prophet Esaias, saying, The voice of one
crying in the wilderness. Prepare ye the way
of the Lord, make his paths straight.

4. And the same John had his raiment of
camel's hair, and a leathern girdle about his
loins; and his meat was locusts and wild
honey.

5. Then went out to him Jerusalem, and
all Judea, and all the region round about
Jordan,

6. And were baptized of him in Jordan,
confessing their sins.

7. But when he saw many of the Pharisees
and Sadducees come to his baptism, he said
unto them, O generation of vipers, who hath
warned you to flee from the wrath to come?

8. Bring forth therefore fruits meet for re¬
pentance:

9. And think not to say within yourselves.
We have Abraham to our father: for I say
unto you, that God is able of these stones to
raise up children unto Abraham.

10. And now also the axe is laid unto the
root of the trees: therefore every tree which
bringeth not forth good fruit is hewn down,
and cast into the fire.

11. I indeed baptize you with water unto
repentance: but he that cometh after me is
mightier than I, whose shoes I am not wor¬
thy to bear: he shall baptize you with the
Holy Ghost, and with fire:

God,” often has a wider connotation, but
usually in the Gospels the two are used
interchangeably.) This Messianic kingdom
of heaven, although promised as a literal
earthly kingdom, nevertheless would be
based on spiritual principles, and would
demand a right relationship with God for
entrance; hence the call to repent.

3,4. This is he that was spoken of by
the prophet Isaiah (Isa 40:3-5) definitely
relates the prophecy to John, a fact noted
in each Gospel (Mk 1:2,3; Lk 3:4-6; Jn 1:
23). Camel's hair and a leathern girdle is
probably intentionally similar to Elijah's
clothing (II Kgs 1:8; cf. Lk 1:17; Mt 17:
10-13), and was the usual dress of proph¬
ets (Zech 13:4). Locusts. An allowable
and not uncommon food (Lev 11:22).

5,6. John's preaching accorded with the
mood of expectancy that had gripped many
hearts, and caused a general enthusiasm
to hear him, as indicated by all. As they
came, they were being baptized to indicate
acceptance of his message. Baptism was
practiced by Jews when making proselytes,
and for remedial and purifying purposes;
and thus the outward form was no innova¬
tion by John, although the significance was
new. Even the Qumran community ob¬
served a ritualistic baptism, though cer¬
tainly not for the same reason that John
baptized (W. S. LaSor, Amazing Dead Sea
Scrolls , pp. 205,206).

7-10. Pharisees. Members of a promi¬
nent religious party. They claimed to be
guardians of the Mosaic law and adhered
rigidly to the traditions of the fathers.
Christ characterized them as hypocrites
(Lk 11:44; 12:1). Sadducees. A party of
religious rationalists, who denied the fu¬
ture life. They were politically powerful,
including the priestly aristocracy in their
number. John realized that their coming
was mere display, not indicative of spirit¬
ual change, and likened them to vipers flee¬
ing before the onrushing brush fire. Having
Abraham as their national father would not
insure them against divine judgment. God
was not obligated to them individually to
fulfill his promises. Of these stones. Per¬
haps an allusion to Isa 51:1,2, but more
likely a reference to the pebbles at John's
feet, which could be made to respond to
the creative touch of God, as Adam was
formed from the dust. By the dramatic
figure of the ax . . . lying at the root of the
trees, John shows that time is running out
for his hearers. The woodsman is about to
appear.

11,12. John's baptism, a public testi¬
mony that the participant had repented, is
to be followed by Messiah's, which is with

MATTHEW 3:12-17

12. Whose fan is in his hand, and he will
thoroughly purge his floor, and gather his
wheat into die gamer; but he will bum up
the chaff with unquenchable fire.

13. Then cometh Jesus from Galilee to
Jordan unto John, to be baptized of him.

14. But John forbade him, saying, 1 have
need to be baptized of thee, and contest thou
to me?

15. And Jesus answering said unto him,
Suffer it to be so now: for thus it becometh
us to fulfil all righteousness. Then he suffered
him.

16. And Jesus, when he was baptized,
went up straightway out of the water: and,
lo, the heavens were opened unto him, and
he saw the Spirit of God descending like a
dove, and lighting upon him:

17. And lo a voice from heaven, saying,
This is my beloved Son, in whom 1 am well
pleased.

the Holy Ghost and with fire. Some rele¬
gate both terms to Pentecost; others, to the
Judgment. In view of verse 12, it seems
clear that the baptism with the Holv Ghost
refers to Christ’s saving believers (wheat),
and the fire describes judgment upon the
wicked (burn up the chaff). Compare Mai
4:1 (a chapter which in the NT is applied
to John; see Lk 1:17). Thus John looks at
Messiah’s work from the usual OT stand¬
point, without regarding the interval be¬
tween the first ana second comings, an in¬
terval of which he may have been un¬
aware. Fan. A wooden shovel for tossing
grain against the wind after threshing.
The lighter chaff would be blown away,
leaving the grain to settle in a pile.

B. Baptism of Christ. 3:12-17. The
coming of Jesus to be baptized by John is
set in quiet contrast to the hypocritical
coming of* the Pharisees and Sadducees
(v. 7). All three Synoptists record this
baptism, and John’s Gospel includes the
Baptist’s later testimony to it (Jn 1:29-
34).

13,14. But John was hindering him. The
Greek verb emphasizes the continuing re¬
monstrance. In the light of Jn 1:31-33, it
may be asked how John recognized the
superiority of Jesus so as to speak thus.
We need not infer, however, that these
kinsmen were total strangers, but rather
that John did not yet know him as the offi¬
cial Messiah until the sign of the descend¬
ing Spirit should occur (Jn 1:33).

15. Thus it becometh us. Although it
was true that the positions of John and
Jesus would shortly be reversed, in the
present instance (now) it was the fitting
thing to do. Certainly Jesus was not repent¬
ing of any personal sin. Yet, as the Sub¬
stitute who would provide righteousness
for sinful humanity, he here identifies him¬
self with those whom he came to redeem,
and thus publicly begins his work. Jesus,
while on earth, always carried on the reli¬
gious duties of the righteous Jew, such as
synagogue worship, attendance at feasts,
and payment of the temple tax.

16,17. The descending Spirit of God
fulfilled the predicted sign to John that
Jesus was the Messiah (Jn 1:33; cf. Isa
11:2; 42:1; 59:21; 61:1). As the Spirit
came upon OT prophets for special guid¬
ance at the start of their ministries, so now
He came upon Jesus without measure. Of
course, this relates to Jesus in his human¬
ity. Dove. An ancient symbol of purity,
innocence, and gentleness (see Mt 10:16).
The voice from heaven occurred at three
key points in Christ’s ministry: at his bap¬
tism, at his transfiguration (17:5), and

MATTHEW 4:1-11

CHAPTER 4

THEN was Jesus led up of the Spirit into the
wilderness to be tempted of the devil.

2. And when he had fasted forty days and
forty nights, he was afterward ahungered.

3. And when the tempter came to him, he
said. If thou be the Son of God, command
that these stones be made bread.

4. But he answered and said. It is written,
Man shall not live by bread alone, but f>y
every word that proceedeth out of the mouth
of God.

5. Then the devil taketh him up into the
holy city, and setteth him on a pinnacle of
the temple,

6. And saith unto him. If thou be the Son
of God, cast thyself down: for it is written,
He shall give his angels charge concerning
thee: and in their hands they shall bear thee
up, lest at any time thou dash thy foot
against a stone.

7. Jesus said unto him. It is written again.
Thou shalt not tempt the Lord thy God.

8. Again, the devil taketh him up into an
exceeding high mountain, and showeth him
all the kingdoms of the world, and the glory
of them;

9. And saith unto him, All these things
will I give thee, if thou wilt fall down and
worship me.

10. Then saith Jesus unto him, Get thee
hence, Satan: for it is written, Thou shalt
worship the Lord thy God, and him only
shalt thou serve.

11. Then the devil leaveth him, and, be¬
hold, angels came and ministered unto him.

just prior to the cross (Jn 12:28).

C. Temptation of Christ. 4:1-11. The
most obvious sense of this passage, with
its parallels, is that an actual historical
experience took place. Viewpoints that
deny this do not lessen the difficulties of
interpretation. The various tests were di¬
rected against the human nature of Jesus,
and he resisted in that realm. However,
the perfect union of the divine and human
natures in his person made the outcome
certain, for God can never sin. But this
in no way lessened the force of the at¬
tack.

1. Led up of the Spirit. An indication
of the submission (voluntary) of Christ to
the Spirit during his earthly ministry. To
be tempted. A word meaning to try or
test , sometimes, as here; an enticement to
evil. The Spirit was leading Jesus in order
to bring about this test. The devil. The
name means slanderer , and denotes one
of the characteristics of Satan, great op-
poser of God and God’s people. 2. Forty
days and forty nights. The three tests re¬
corded here followed this time period,
but other temptations had occurred
throughout the period (Lk 4:2).

3,4. If thou be the Son of God does
not imply doubt on the part of Satan, but
rather forms the basis for his suggestion.
The subtlety of the test is evident, for
neither bread nor hunger is sinful per se.
Man shall not live by bread alone (Deut
8:3) was Christs Scriptural answer. Even
wandering Israel was made to see that
the source of bread (i.e., God) was more
important than the bread itself. Jesus re¬
fused to work a miracle to avoid personal
suffering when such suffering was part of
God’s will for him.

5-7. The second temptation occurred
on the pinnacle, or wing of the Temple in
Jerusalem, perhaps the porch towering
above the Kidron valley. Satan employed
Scripture (Ps 91:11,12) to make Christ
prove His claim that He abode by every
word that came from the mouth of God.
It is written again pointed to the totality
of Scripture as the guide for conduct and
basis for faith. Thou shalt not tempt the
Lord (Deut 6:16; cf. Ex 17:1-7). Such
presumptuous action in putting God to the
test is not faith but doubt, as Israel’s ex¬
perience had proved.

8-11. The exceeding high mountain is
literal, but its location is unknown. By
some supernatural act Satan showed
Christ all the kingdoms of the world. I
will give thee indicates that Satan had
something to bestow; otherwise the test
would have had no validity. As die god of

MATTHEW 4:12-16

12. Now when Jesus had heard that John
was cast into prison, he departed into Gali¬
lee;

13. And leaving Nazareth, he came and
dwelt in Capernaum, which is upon the sea-
coast, in the borders of Zabulon and Neph-
thalim:

14. That it might be fulfilled which was
spoken by Esaias the prophet, saying,

15. The land of Zabulon, and the land of
Nephthalim, by the way of the sea, beyond
Jordan, Galilee of the Gentiles;

16. The people which sat in darkness saw
great light; and to them which sat in the re¬
gion and shadow of death light is sprung up.

this world (II Cor 4:4) and prince of the
power of the air (Eph 2:2), Satan does ex¬
ercise sway over earthly kingdoms al¬
though as a usurper and within limits. He
offered this control to Jesus in exchange
for worship, and thus was offering to
Christ that which eventually will be His
in a far more glorious fashion (Rev 11:15).
The coupling of worship and serve in
Je$us’ reply (from Deut 6:13) is signifi¬
cant, for the one involves the other. For
Christ to bow before Satan would have
been to acknowledge the devils lordship.
Such an offer deserved Christ’s direct re¬
buke. Matthew’s statement, then Satan
leaveth him, shows that his order of
temptations is the chronological one (con¬
trast Lk 4:1-13). Jesus repulsed the
mightiest blows of Satan not by a thun¬
derbolt from heaven, but by the written
Word of God employed in the wisdom of
the Holy Spirit, a means available to
every Christian.

HI. The Ministry of Jesus Christ. 4:12—
25:46.

Matthew’s analysis of Christ’s ministry
is built upon four clearly noted geograph¬
ical areas: Galilee (4:12), Perea (19:1),
Judea (20:17), and Jerusalem (21:1). With
the other Synoptists he omits the early
Judean ministry, which occurs chrono¬
logically between 4:11 and 4:12 (cf. Jn
1-4). Perhaps Matthew starts with Caper¬
naum in Galilee because that is where
his own association with Christ began
(9:9).

A. In Galilee. 4:12—18:35.

1) Residence Established at Caper¬
naum. 4:12-17.

12. When Jesus had heard. The im¬
prisonment of John, with its accompany¬
ing publicity, made Christ’s retirement a
practical necessity in the best interests of
his work. 13. Leaving Nazareth. Luke
4:16-31 shows that the reason for the re¬
moval to Capernaum was the attempted
murder of Christ after a synagogue serv¬
ice. Capernaum became the home of
Jesus for the rest of his ministry.

14-16. That it might be fulfilled refers
to Isa 9:1,2, from which the geographical
terms are rather loosely quoted. Beyond
Jordan, a somewhat puzzling phrase here,
but still best understood as Perea, which,
along with Galilee, formed the border
area of Israel. This region, more exposed
to foreign influences than Judea, had a
mixed population, and the spiritual state
of the people was usually low. The com¬
ing of the light of Christ into such an area
of spiritual darkness had been foretold by

MATTHEW 4:17-24

17. From that time Jesus began to preach,
and to say. Repent: for the kingdom of
heaven is at hand.

1$. And Jesus, walking by the sea of Gali¬
lee, saw two brethren, Simon called Peter,
and Andrew his brother, casting a net into
the sea: for they were fishers.

19. And he saith unto them. Follow me,
and 1 will make you fishers of men.

20. And they straightway left their nets,
and followed him.

21. And going on from thence, he saw
other two brethren, James the son of Zebe-
dee, and John his brother, in a ship with
Zebedee their father, mending their nets;
and he called them.

22. And they immediately left the ship
and their father, and followed him.

23. And Jesus went about all Galilee,
teaching in their synagogues, and preaching
the gospel of the kingdom, and healing all
manner of sickness and all manner of disease
among the people.

24. And his fame went throughout all
Syria: and they brought unto him all sick
people that were taken with divers diseases
and torments, and those which were pos¬
sessed with devils, and those which were lu¬
natic, and those that had the palsy; and he
healed them.

the^ prophet, and his prediction was now

17. Repent. The same message John
had preached in Judea was now pro¬
claimed by Jesus in Galilee (cf. 3:2).

2) Call of Four Disciples. 4:18-22. Je¬
sus had previously met some if not all of
these men in Judea when John the Bap¬
tist was still active (Jn 1:35-42). Now in
Galilee that association was renewed and
made permanent (cf. Mk 1:16-20; Lk
5:H1).

18-20. Sea of Galilee. A lake in the
Jordan valley 680 feet below sea level, 7
miles wide, 14 miles long, abounding in
fish, and subject to sudden storms. Simon
was casting the net with his brother An¬
drew, who had introduced him to Jesus
some months earlier (Jn 1:40,41). The
invitation, Follow me, called these believ¬
ers to constant companionship with Jesus.
Christ’s plans for them called for training
that would fit them to reclaim lost men.
Straightway. The immediate response re¬
veals the great impact of their earlier
meeting.

21,22. James and John, another pair of
brothers, were partners with Simon and
Andrew (Lk 5:10). Mending their nets.
Matthew and Mark agree on this fact,
but Luke seems to differ. Rather than as¬
sume two incidents, it seems more rea¬
sonable to harmonize the accounts in
some manner, as S. J. Andrews does (The
Life of Our Lord upon the Earth , pp.
247,248). Most likely the men were en¬
gaged in casting and mending when
Christ first approached. Our Lord then
made use of Simon’s boat, produced the
miraculous catch, and called Simon and
Andrew to follow him. Upon returning
to shore, James and John began to repair
the broken net, ana Jesus then called
them also to follow him.

3) General Survey of the Galilean Min¬
istry. 4:23-25. These verses summarize
the events unfolded in the succeeding
chapters. Christ’s ministry during these
days involved teaching (didaskdn), pro¬
claiming (kerussdn), and healing (thera-
peudn).

23,24. Synagogues, Local places of
worship and religious instruction. For a
sample of Jesus’ synagogue preaching, see
Lk 4:16-30. Gospel of the kingdom was
the good news Jesus proclaimed that the
Messianic king had arrived to set up the
promised kingdom. Accompanying this
announcement were miracles of healing,
predicted of the kingdom and thus cre¬
dentials of the king (Isa 35:4-6; Mt
11:2-6). Syria. Here a reference to the

MATTHEW 4:25-5:3

25. And there followed him great multi¬
tudes of people from Galilee, and from De-
capolis, and from Jerusalem, and from
Judea, and from beyond Jordan.

CHAPTER 5

AND seeing the multitudes, he went up into
a mountain: and when he was set, his disci¬
ples came unto him:

2. And he opened his mouth, and taught
them, saying,

3. Blessed are the poor in spirit: for theirs
is the kingdom of heaven.

region northward. Possessed with demons.
Scripture here clearly distinguishes demon
possession from ordinary physical disease.

25. In addition to those who came to
be healed, others from far and wide fol¬
lowed without this motivation. Decapolis,
A federation of ten independent Greek
cities under the protection of Syria, lying
east of Galilee. Beyond Jordan. The re¬
gion to the east known as Perea. Thus
all of Palestine, and the adjacent areas,
came under the influence of this ministry.

4) Sermon on the Mount. 5:1—7:29.
This is the same discourse as that re¬
corded in Lk 6:20-49, for the differences
can be harmonized or accounted for, and
the similarity of the beginnings, endings,
and subject matter makes the identifica¬
tion most probable. Furthermore, both
accounts record the healing of the cen¬
turion’s servant as the next event. The
objection that Matthew places this dis¬
course before his own call (9:9; con¬
trast Lk 5:27 ff.) is explained by his lack
of strict chronological order elsewhere.
Here, since Matthew had described
Christ's activity in proclaiming the arrival
of the Kingdom (4:17,23), it was proper
for him to include for his readers a full
discussion by Jesus of this subject. Hence
the Sermon on the Mount is not primarily
a statement of principles for the Christian
church (which was yet unrevealed), nor
an evangelistic message for the unsaved,
but a delineation of the principles that
would characterize the Messianic Kingdom
Christ was announcing. Later, Israel’s re¬
jection of her King delayed the coming of
his kingdom, but even now Christians,
having given their allegiance to the King
and having been made spiritually to an¬
ticipate some of the blessings of his king¬
dom (Col 1:13), may see God’s ideal in
this sublime discourse and will assent to
jts high standard.

1. Multitudes. A reference to the
crowds of the previous verse, and an indi¬
cation that this discourse was not given
till the Galilean ministry was in full swing.
Further proof is the advanced level of in¬
struction herein contained. The mountain.
The unnamed elevation, apparently near
Capernaum, on which Jesus found a level
place to speak (Lk 6:17). His disciples.
Luke shows that the Twelve had just been
chosen (Lk 6:12-16), and the sermon was
directed primarily to them (cf. Lk 6:20).
However, some of it was heard by the
multitudes (Mt 7:28; Lk 6:17).

a) Characteristics of Kingdom Citizens.
5:3-12.

3. Blessed. Happy . A description of a

MATTHEW 5:4-10

4. Blessed are they that mourn: for they
shall be comforted.

5. Blessed are the meek: for they shall in¬
herit the earth.

6. Blessed are they which do hunger and
thirst after righteousness: for they shall be
filled.

7. Blessed are the merciful: for they shall
obtain mercy.

8. Blessed are the pure in heart: for they
shall see God.

9. Blessed are the peacemakers: for they
shall be called the children of God.

10. Blessed are they which are persecuted
for righteousness’ sake: for theirs is the king¬
dom of heaven.

11. Blessed are ye, when men shall revile
you, and persecute you, and shall say all
manner of evil against you falsely, for my
sake.

12. Rejoice, and be exceeding glad: for
great is your reward in heaven: for so perse¬
cuted they the prophets which were before
you.

13. Ye are the salt of the earth: but if the
salt have lost his savor, wherewith shall it be
salted? it is thenceforth good for nothing,
but to be cast out, and to be trodden under
foot of men.

14. Ye» are the light of the world. A city
that is set on a hill cannot be hid.

15. Neither do men light a candle, and
put it under a bushel, but on a candlestick;
and it giveth light unto all that are in the
house.

16. Let your light so shine before men,
that they may see your good works, and glo¬
rify your Father which is in heaven.

believer’s inner condition. When describ¬
ing a person in God’s will, it is virtually
equivalent to “saved.” Psalm 1 gives an
OT picture of the blessed man, who
evidences his nature by the things he does.
The Beatitudes, also, are not primarily
promises to the individual but a descrip¬
tion of him. They do not show a man how
to be saved, but describe the character¬
istics manifested by one who is bom
again. Poor in spirit. Opposite of proud in
spirit. Those who have recognized their
poverty in spiritual things and have al¬
lowed Christ to meet their need have be¬
come heirs of the kingdom of heaven.

4,5. Mourn (cf. Isa 61:3). A sense of
anguish for sin characterizes the blessed
man. But genuine repentance will bring
iComfort to the believer. Since Christ bore
the sins of every man, the comfort of full
forgiveness is readily available (I Jn 1:9).
Meek. Mentioned only by Matthew. An
obvious allusion to Ps 37:11. The source
of this meekness is Christ (Mt 11:28,29),
who bestows it when men submit their
wills to his. Inherit the earth. The earthly
Messianic kingdom.

6-9. Hunger and thirst after righteous¬
ness. A deep passion for personal right¬
eousness. Such desire is evidence of
dissatisfaction with present spiritual at¬
tainment (contrast Pharisee, Lk 18:9 ff.).
Merciful (cf. Ps 18:25). Those who put
pity into action can expect similar mercy
both from men and God. Pure in heart.
Those whose moral being is free from
contamination with sin, without divided
interests or loyalties. To them, as pos¬
sessors of Cod’s pure nature, belongs the
unclouded vision of God, which will reach
consummation when Christ returns (I
Cor 13:12; I Jn 3:2). Peacemakers. As
God is “the God of peace” (Heb 13:20)
and Christ is “Prince of Peace” (Isa 9:6),
so peacemakers in the Kingdom will be
recognized as partaking of God’s nature,
and will be properly honored.

10-12. Persecuted for righteousness’
sake. At the establishment of the Messi¬
anic kingdom, such wrongs will be set
right. And even within that kingdom the
presence of men with sinful natures will
make evil a possibility, although it will
be judged at once. The prophets. The OT
seers who foretold the kingdom and pro¬
claimed its righteous character met the
same opposition (Jeremiah, Jer 20:2;
Zecharian, II Chr 24:21).

b) Function of Kingdom Citizens. 5:13-
16. Salt. A common food preservative,
often used symbolically. Believers are a
restraint upon the world’s corruption. Un-

MATTHEW 5:17-21

17. Think not that I am come to destroy
the law, or the prophets: I am not come to
destroy, but to fulfil.

18. For verily I say unto you, Till heaven
and earth pass, one jot or one tittle shall in
no wise pass from the law, till all be fulfilled.

19. Whosoever therefore shall break one
of these least commandments, and shall
teach men so, he shall be called the least in
the kingdom of heaven: but whosoever shall
do and teach them, the same shall be called
great in the kingdom of heaven.

20. For I say unto you. That except your
righteousness shall exceed the righteousness
of the scribes and Pharisees, ye shall in no
case enter into the kingdom of heaven.

21. Ye have heard that it was said by them
of old time, Thou shalt not kill; and who¬
soever shall kill shall be in danger of the
judgment:

believers are often kept from evil deeds
because of a moral consciousness trace¬
able to Christian influence. Lost its savor
(ASV). Whether this can happen chem¬
ically is disputed. Thomson avows that
the impure salt of Palestine may be¬
come insipid (The Land and the Book, p.
381). However, Christ's illustration may
be hypothetical to show the anomaly of
a useless believer. Ye are the light. Be¬
lievers function positively to illuminate a
world in darkness because they possess
Christ, who is the Light (Jn 8:12). Christs
light should shine forth publicly, like the
cluster of white stone houses in a Pales¬
tinian city. It should also be displayed in
our individual, private relationships (can¬
dle, lampstand, house).

c) Standards of the Kingdom Com¬
pared to Mosaic Law. 5:17-48.

17-20. Not to destroy. Christ answers
the objection that he was flouting the OT
by denying any effort to annul or abro¬
gate the Law. But to fulfill. Christ ful¬
filled the OT by obeying the Law per¬
fectly, by fulfilling its types and proph¬
ecies, and by paying the full penalty of
the Law as the Substitute for sinners.
(Consequently, believers, by justification,
have Christ's righteousness imputed to
them; Rom 3:20-26; 10:4.) Verily I say.
The first use of this impressive formula
by Jesus, indicating a statement of utmost
importance. Till heaven and earth pass.
Though regarded by some as idiomatic
for never, it is probably an eschatological
reference (Mt 24:35; Rev 21:1). Jot.
Smallest letter of the Hebrew alphabet
( yodh ). Tittle. Tiny projection on certain
Hebrew letters. Those who are not op¬
posed in principle to God's law but have
avoided its lesser requirements will not be
cast out of the Kingdom but will have a
lesser reward in the kingdom. Your
righteousness. Distinguished from the
righteousness of scribes and Pharisees,
which consisted in mere outward, unspirit¬
ual conformity to the Mosaic code, even
though scrupulously observed. The be¬
liever's righteousness is based upon that
imputed righteousness of Christ obtained
by faith (Rom 3:21,22), which enables
him to live righteously (Rom 8:2-5). Only
such may enter into the kingdom Christ
proclaimed.

21-26. First illustration: murder. Jesus
shows how his fulfillment of the Law weht
far deeper than mere outward conform¬
ity. Whosover shall kill marks a traditional
enlargement of Ex 20:13, but it still
deals only with the act of murder. The
judgment. The Jewish civil court, as

MATTHEW 5:22-32

22. But I say unto you, That whosoever is
angry with his brother without a cause shall
be in danger of the judgment: and who¬
soever shall say to his brother, Raca, shall be
in danger of the council: but whosoever shall
say. Thou fool, shall be in danger of hell fire.

23. Therefore if thou bring thy gift to the
altar, and there rememberest that thy
brother hath aught against thee;

24. Leave there thy gift before the altar,
and go thy way; first be reconciled to thy
brother, and then come and offer thy gift.

25. Agree with thine adversary quickly,
while thou art in the way with him; lest at
any time the adversary deliver thee to the
judge, and the judge deliver thee to the
officer, and thou be cast into prison.

26. Verily I say unto thee. Thou shalt by
no means come out thence, till thou hast
paid the uttermost farthing.

27. Ye have heard that it was said by them
of old time. Thou shalt not commit adultery:

28. But I say unto you, That whosoever
looketh on a woman to lust after her hath
committed adultery with her already in his
heart.

29. And if thy right eye offend thee, pluck
it out, and cast it from thee: for it is profita¬
ble for thee that one of thy members should
perish, and not that thy whole body should
be cast into hell.

30. And if thy right hand offend thee, cut
it off, and cast it from thee: for it is profitable
for thee that one of thy members should per¬
ish, and not that thy whole body should be
cast into hell.

31. It hath been said, Whosoever shall put
away his wife, let him give her a writing of
divorcement:

32. But 1 say unto you. That whosoever
shall put away his wife, saving for the cause
of fornication, causeth her to commit adul¬
tery: and whosoever shall marry her that is
divorced committeth adultery.

based on Deut 16:18 (see also Josephus
Antiq. iv. 8.14). Angry. The best manu¬
scripts omit “without a cause/' although
Eph 4:26 indicates that some restriction
may properly be inferred. Raca. Probably
“empty head” (from an Aramaic word
meaning “empty one”). Thou fool. Since
this series calls for epithets progressively
more severe, Bruce sees Raca as contempt
for a mans head, and fool as contempt
for his character (ExpGT, I, 107). Ge¬
henna of fire. Literally a reference to the
valley of Hinnom outside Jerusalem, where
rubbish, offal, and carcasses were burned,
and thus a graphic metaphor for the place
of eternal torment. (For its gruesome
history, see Jer 7:31,32; II Chr 28:3;
33:6; II Kgs 23:10.) Christ locates the root
of murder in the heart of the angry man,
and promises that in His kingdom swift
judgment will be dealt out before murder
can result. At the altar. Indication of the
Jewish ^ coloring of this address. Hath
something against thee, i.e,, if you have
wronged your brother. First be reconciled
obligates the would-be worshiper to make
amends with the offended beforehand to
make his gift acceptable (cf. Ps 66:18).
Adversary. An opponent at law (cf. Lk
12:58,59). Since judgment is on the way,
offenders should hasten to square ac¬
counts. Till thou hast paid. Probably a
literal situation in the kingdom. If, how¬
ever, the prison is symbolic of hell, the
implied possibility of payment and re¬
lease applies only to the parable, not to
its interpretation. Scripture is clear that
those in hell are there forever (Mt 25:41,
46), because their debt is unpayable.

27-30. Second illustration: adultery. Je¬
sus indicated that the sin described in Ex
20:14 lies deeper than the overt act.
Every one that looketh characterizes the
man whose glance is not checked by holy
restraint, ana who forms the impure pur¬
pose of lusting after her. The act will
follow when opportunity occurs. Right
eye. To the man who blames the sin on
his eye, Jesus shows the logical procedure
to follow. As we amputate diseased or¬
gans to save lives, so an eye (or a hand)
so hopelessly affected needs drastic treat¬
ment. Of course, Jesus wanted his hearers
to see that the real source of sin lies not
in the physical organ but in the heart.
A mans evil heart must be changed if he
would escape final ruin in hell (Gehenna;
see comment on 5:22).

31,32. Third illustration: divorce. Mo¬
saic regulation (Deut 24:1) protected
woman from man's caprice by insisting on
the certificate of divorce. Divorce was,
however, a concession to human sin (Mt

MATTHEW 5:33-39

33. Again, ye have heard that it hath been
said by them of old time. Thou shalt not for¬
swear thyself, but shalt perform unto the
Lord thine oaths:

34. But I say unto you, Swear not at all;
neither by heaven; for it is God’s throne:

35. Nor by the earth; for it is his footstool:
neither by Jerusalem; for it is the city of the
great King.

36. Neither shalt thou swear by thy head,
because thou canst not make one hair white
or black.

37. But let your communication be, Yea,
yea; Nay, nay: for whatsoever is more than
these cometh of evil.

38. Ye have heard that it hath been said,
An eye for an eye, and a tooth for a tooth:

39. But I say unto you. That ye resist not
evil: but whosoever shall smite thee on thy
right cheek, turn to him the other also.

19:8). The Mosaic grounds of “unclean¬
ness” had been variously explained, from
adultery (Shammai) to the most trivial dis¬
like by the husband (Hillel). In Jewish
custom only men could obtain divorces.
Fornication. Some restrict this term to
Jewish custom, as describing unfaithful¬
ness during the betrothal period (cf. Jo¬
seph's problem, 1:18,19), and thus find
no cause whatever for divorce today.
Others see “fornication” as equivalent to
‘"adultery” in this passage, and thus the
one cause for divorce allowed by Christ.
Certainly there are no grounds beyond
this possible exception. Maketh her an
adulteress (ASV). Understood usually as
potential, since she may be forced into
another marriage. Since this may not nec¬
essarily occur, Lenski treats the difficult
passive as brings about that she is stig¬
matized as adulterous (Interpretation of
St. Matthew's Gospel, pp. 230-235), ana
regards the sin as an unjust suspicion
brought upon the injured party.

33-37. Fourth illustration: oaths. The
OT basis is Lev 19:12 and Deut 23:21
(cf. Ex 20:7). Forswear. Swear falsely,
perjure oneself. Jewish abuse of oath¬
taking caused Jesus to say, Swear not at
all. It is difficult to find any loopholes in
this directive (see also Jas 5:12). Thus no
believer should employ an oath to authen¬
ticate his statements. Even the state will
usually allow an affirmation instead of an
oath ir requested. By heaven. Jews used
their ingenuity to classify various oaths,
and generally discounted those that did
not mention God specifically. Jesus
showed that such deceptively subtle rea¬
soning was false, for God is still impli¬
cated when men invoke heaven, earth, or
Jerusalem; and even swearing by one's
own head implicates the One who holds
the power over it. Let your speech be,
Yea, yea (ASV). A solemn affirmation or
denial is sufficient for a believer. What¬
soever is more than these. By adding
oaths to our statements, we either admit
that our usual speech cannot be trusted,
or else we lower ourselves to the level of
a lying world, that follows the evil one
(ASV). Cf. Jn 8:44.

38-42. Fifth illustration: retaliation. An
eye for an eye (Ex 21:24). A judicial prin¬
ciple that made the punishment fit the
crime. However, it was not intended to
permit men to take vengeance into their
own hands (Lev 19:18). Resist not evil.
Probably, “the evil man.” Tesus shows the
Kingdom citizens how they should re¬
spond to personal injury. (He is not dis¬
cussing government's obligation to main¬
tain order.) A child of God should

MATTHEW 5:40 — 6:4

40. And if any man will sue thee at the
law, and take away thy coat, let him have
thy cloak also.

41. And whosoever shall compel thee to
go a mile, go with him twain.

42. Give to him that asketh thee, and
from him that would borrow of thee turn not
thou away.

43. Ye have heard that it hath been said.
Thou shalt love thy neighbor, and hate thine
enemy.

44. But I say unto you. Love your ene¬
mies, bless them that curse you, do good to
them that hate you, and pray for them which
despitefully use you, and persecute you;

45. That ye may be the children of your
Father which is in heaven: for he maketh his
sun to rise on the evil and on the good, and
sendeth rain on the just and on the unjust.

46. For if ye love them which love you,
what reward have ye? do not even the publi¬
cans the same?

47. And if ye salute your brethren only,
what do ye more than others? do not even
the publicans so?

48. Be ye therefore perfect, even as your
Father which is in heaven is perfect.

CHAPTER 6

TAKE heed that ye do not your alms before
men, to be seen of them: otherwise ye have
no reward of your Father which is in heaven.

2. Therefore when thou doest thine alms,
do not sound a trumpet before thee, as the
hypocrites do in the synagogues and in the
streets, that they may have glory of men.
Verily I say unto you, They have their re¬
ward.

3. But when thou doest alms, let not thy
left hand know what thy right hand doeth:

4. That thine alms may be in secret: and
thy Father which seeth in secret himself
shall reward thee openly.

willingly suffer loss by assault (v. 39),
lawsuits (v. 40), compulsory regulations
(v. 41), begging (v. 42 a), and loans (v.
42 b). Coat. Undergarment or tunic.
Cloak. More expensive outer garment,
sometimes used as a bed covering (see
Ex 22:26,27), and thus could not be held
overnight as security for debt (Deut
24:12,13). Compel thee. A word of Per¬
sian origin, depicting the custom of postal
couriers having authority to press persons
into service whenever needed (cf. Simon
of Cyrene, Mt 27:32). This high standard
of conduct should cause all believers to
endeavor in so far as possible to live as
befits their calling ana to long for the
day when Christ's righteous rule will
make this ideal fully workable in every
phase of life.

43-48. Sixth illustration: love of en¬
emies. Thou shalt love thy neighbor (Lev
19:18,34) summarizes the entire second
table of the Law (cf. Mt 22:39). Hate thine
enemy. This unscriptural addition missed
the heart of the law of love; yet it must
have been a popular interpretation. The
Manual of Discipline from Qumran con¬
tains the following rule: “. . . to love all
that He has chosen and hate all that He
has rejected” (1 QS I. 4). Love your en¬
emies. The love (agapad) enjoined is that
intelligent love which comprehends the
difficulty and extends itself to rescue the
enemy from his hate. Such love is akin to
God's loving action toward rebellious men
(Jn 3:16), and thus is a demonstration
that those who so love are true sons of their
Father. Publicans. Jewish collectors of the
Roman taxes, hated by their countrymen
because of their flagrant extortions and
their association with the despised con¬
querors. The command Be ye therefore
perfect is to be restricted to the matter of
love in this context. As God's love is com¬
plete, not omitting any group, so must the
child of God strive for maturity in this
regard (cf. Eph 5:1,2). This cannot mean
sinlessness, for Mt 5:6,7 shows that the
blessed ones still hunger for righteous¬
ness and need mercy.

d) Attitudes of Kingdom Citizens. 6:1—
7:12. Jesus now contrasts the righteous
living he expects with the hypocrisy of the
Pharisees and their followers (5:20).

1-4. First example: alms. Alms. Verse
1 has righteousness in the better texts,
and is introductory to the entire discus¬
sion. Practical righteousness is in view
here. Before men. Although we are com¬
manded to let our light shine (5:16),
deeds of righteousness must not be done
for self-glorification (to be seen of them).

MATTHEW 6:5-11

5. And when thou prayest, thou shalt not
be as the hypocrites are: for they love to
pray standing in the synagogues and in the
corners of the streets, that they may be seen
of men. Verily I say unto you. They have
their reward.

6. But thou, when thou prayest, enter into
thy closet, and when thou hast shut thy door,
pray to thy Father which is in secret; and thy
Father wnich seeth in secret shall reward
thee openly.

7. But when ye pray, use not vain repeti¬
tions, as the heathen do: for they think that
they shall be heard for their much speaking.

8. Be not ye therefore like unto them: for
your Father knoweth what things ye have
need of, before ye ask him.

9. After this manner therefore pray ye:
Our Father which art in heaven. Hallowed
be thy name.

10. Thy kingdom come. Thy will be done
in earth, as it is in heaven.

11. Give us this day our daily bread.

Alms is proper in verse 2 and denotes
charitable giving. Sound a trumpet. Meta¬
phorical for *publicize.” Hypocrites. From
the Greek word for actors playing a part.
They have their reward in full. Commer¬
cial use of this word indicates full pay¬
ment with a receipt. Showy righteousness
has received its full payment; God will
add nothing to it. Those content to do
their giving secretly shall be rewarded,
not by man’s applause, but by their heav¬
enly Father. Omit openly.

5-15. Second example: prayer. Stand¬
ing in the synagogues. This was the usual
manner (Mk 11:25) and place for prayer
and is not denounced. But the intent of
one who claims that the hour of prayer
caught him in a prominent place and who
loves such display is condemned. Enter
into thy closet. Public prayer is not pro¬
nounced wrong (Jesus himself prayed
publicly, Lk 10:21,22; Jn 11:41,42), but
vain display is. Private praying is the fin¬
est training ground for public prayer.
Omit openly. Vain repetitions (i.e., bab¬
bling speech) are characteristic of pagan
(heathen or Gentile) praying, as ostenta¬
tion is of hypocrites. Such action regards
prayer as an effort to overcome God’s un¬
willingness to respond by wearying him
with words. Yet it is not mere length nor
repetition that Christ condemns (Jesus

motive that prompts such religious acts.

Jesus proceeds to give an example of a
suitable prayer, which is a marvel of
broad scope and brevity. Though it was
certainly not intended to be recited super-
stitiously (the very action Christ was de¬
crying, v. 7), and it does not embody all
of his teaching about prayer (cf. Jn
16:23,24), yet it can be prayed (not just
recited) with sincerity by all true believ¬
ers. Christians, of course, will realize in
view of later revelation that the prayer is
possible on the basis of Christ’s merits.

Our Father. A form of address not com¬
mon in OT prayers, but precious to all
NT believers. The first three petitions of
the prayer concern God and his program;
the last four, man and his needs. Hal¬
lowed. Here the meaning is, “be held in
reverence, treated as holy.” Thy kingdom
come. The Messianic kingdom. Not only

J ews but all believers in Christ should
iave a vital interest in its arrival.

Our daily bread. This first request for
personal needs employs a term, daily,
found only once in secular Greek (Arndt, p.
296). Opinions of its meaning vary among
“daily,” “necessary for existence,” and
“for the coming day.” There is no strong

MATTHEW 6:12-24

12. And forgive us our debts, as we for¬
give our debtors.

13. And lead us not into temptation, but
deliver us from evil: For thine is the king¬
dom, and the power, and the gloiy, for ever.
Amen.

14. For if ye forgive men their trespasses,
your heavenly Father will also forgive you:

15. But if ye forgive not men their tres¬
passes, neither will your Father forgive your
trespasses.

16. Moreover when ye fast, be not, as the
hypocrites, of a sad countenance: for they
disfigure their faces, that they may appear
unto men to fast. Verily I say unto you, They
have their reward.

17. But thou, when thou fastest, anoint
thine head, and wash thy face;

18. That thou appear not unto men to
fast, but unto thy Father which is in secret:
and thy Father which seeth in secret shall re¬
ward thee openly.

19. Lay not up for yourselves treasures
upon earth, where moth and rust doth cor¬
rupt, and where thieves break through and
steal:

20. But lay up for yourselves treasures in
heaven, where neither moth nor rust doth
corrupt, and where thieves do not break
through nor steal:

21. For where your treasure is, there will
your heart be also.

22. The light of the body is the eye: if
therefore thine eye be single, thy whole body
shall be full of light.

23. But if thine eye be evil, thy whole
body shall be full of darkness. If therefore
the light that is in thee be darkness, how
great is that darkness!

24. No man can serve two masters: for ei¬
ther he will hate the one, and love the other;
or else he will hold to the one, and despise
the other. Ye cannot serve God and mam¬
mon.

reason to change the AV, ASV, or RSV,
however. Forgive us our debts. Sins
viewed as moral and spiritual debts to
God's righteousness. These are not the
sins of the unregenerate (only disciples are
taught this prayer), but of believers, who
need to confess them. As we forgive. For¬
giveness of sin, whether under Mosaic
law or in the Church, is always by God's
grace and based on Christ's atonement.
However, the case of a believer confes¬
sing his sin and asking God's forgiveness
while withholding forgiveness from some¬
one else is not only incongruous but hypo¬
critical. A forgiving spirit is made easier
for Christians when they consider how
much God has already forgiven (Eph
4:32). An unforgiving spirit is sin, and
should itself be confessed. Lead us not
into temptation. Cf. Jas 1:13,14; Lk
22:40. A plea that God, in his providence,
will spare the supplicant from needless
temptations. The doxology in 6:13 b is a
liturgical interpolation from I Chr 29:11.

16-18. Third example: fasting. When
ye fast. Mosaic law (under which Christ's
hearers lived) prescribed one fast annu¬
ally^ the Day of Atonement (Lev 16:29,
'afflict your souls”). Phariseeism added
two fasts weekly, on Mondays and Thurs¬
days, and used them as occasions for pub¬
lic displays of piety. The true function of
fasting, however, was to indicate deep
contrition, and the temporary devoting of
all one's energies to prayer and spiritual
communion. But fasting that requires
spectators is mere acting. Jesus instituted
no fasts for his disciples, though volun¬
tary fasting appears occasionally in the
apostolic church (Acts 13:2,3).

19-24. Fourth example: wealth. A
common error of Phariseeism and Judaism
in general was the undue emphasis upon
material wealth as evidence of God's ap¬
proval. Jesus explained that treasures
upon earth are fleeting, being subject to
loss from moth (cf. raiment, v. 25)^ eating
(a more likely translation of brosis , cf.
meat, v. 25), and thieves. The Kingdom
citizen should rather store up treasures in
heaven by concentration upon righteous¬
ness (see v. 33). The lamp of the body,
that which receives and dispenses the
light, is the eye. If the eye, used here fig¬
uratively for one's spiritual understanding,
be single (opposite of "twofold”), not af¬
flicted with double vision in this matter of
treasures—an affliction which is evil—then
the individual can regard riches in their
proper perspective. The impossibility of
serving two masters in a slave relationship
is a graphic illustration. Mammon. Though
its derivation is uncertain, it appears to

MATTHEW 6:25-7:1

25. Therefore I say unto you, Take no
thought for your life, what ye shall eat, or
what ye shall drink; nor yet for your body,
whpt ye shall put on. Is not the life more
than meat, and the body than raiment?

26. Behold the fowls of the air: for they
sow not, neither do they reap, nor gather
into barns; yet your heavenly Father feedeth
them. Are ye not much better than they?

27. Which of you by taking thought can
add one cubit unto his stature?

28. And why take ye thought for raiment?
Consider the lilies of the field, how they
grow; they toil not, neither do they spin:

29. And yet I say unto you, That even Sol¬
omon in all his glory was not arrayed like
one of these.

30. Wherefore, if God so clothe the grass
of the field, which to-day is, and to-morrow is
cast into the oven, shall he not much more
clothe you, O ye of little faith?

31. Therefore take no thought, saying.
What shall we eat? or, What shall we drink?
or. Wherewithal shall we be clothed?

32. (For after all these things do the Gen¬
tiles seek:) for your heavenly Father know-
eth that ye have need of all these things.

33. But seek ye first the kingdom of God,
and his righteousness; and all these things
shall be added unto you.

34. Take therefore no thought for the
morrow: for the morrow shall take thought
for the things of itself. Sufficient unto the
day is the evil thereof.

CHAPTER 7

JUDGE not, that ye be not judged.

be an Aramaic word for wealth, here per¬
sonified. Note that Jesus condemns not
wealth but enslavement to wealth.

25-34. Fifth example: anxiety. Those
without wealth may fall victims to faith¬
less worry. Hence the natural transition.
Take no thought. Not a prohibition of
foresight and planning (cr. I Tim 5:8;
Prov 6:6-8; 30:25), but of anxiety over
daily needs. Is not the life more than
meat? Since life itself and the body were
provided by God, shall we not trust him
to provide that which is less important?
Since God provides sustenance for birds
that have not ability to sow, reap, and
store, how much more can men who have
been provided with these abilities, trust
their heavenly Father! Add one cubit un¬
to his stature. Food is essential to growth.
Yet even here God controls. As a child
grows to maturity, God adds much more
than one cubit (about eighteen inches),
but anxiety can only hinder and not help.
Some wish to translate span of life rather
than stature, and attempt to find instances
of cubit as a measure of time. However,
the former interpretation fits the passage
well. Lilies. What particular flowers are
denoted by this word is uncertain, but they
must have been in bloom on this occasion,
since Jesus refers to one of these. Solo¬
mon. The most magnificent Hebrew king.
Grass of the field. The lilies just men¬
tioned, the beauty of which is short-lived,
and which soon find themselves cut with
the grasses and used for fuel for man's
needs in the baking oven (Jas 1:11). O ye
of little faith. An expression used four
times in Matthew, once in Luke, as an
encouragement to growth in faith as well
as a gentle reproof. The Gentiles seek. A
reference to the attention of Gentiles to
material things because they know not
God as a heavenly Father (cf. 6:7,8).
Seek ye first. Christ's hearers, who had al¬
ready given allegiance to the King, must
continue seeking (durative verb) the King¬
dom by concentrating upon spiritual val¬
ues and resting their full confidence in
God; and God who knew their temporal
needs would supply what was necessary.
The morrow will be anxious for itself
(ASV). A striking personification. Suffi¬
cient unto the day is the evil. This evil is
clearly physical, referring to the prob¬
lems that may arise. It is senseless to add
tomorrow's cares to those of today.

7:1-12. Sixth example: judging others.
Judge not. The present imperative sug¬
gests that it is the habit of judging others
that is condemned. Though the word
judge is itself neutral as to the verdict,
the sense here indicates an unfavorable

MATTHEW 7:2-12

2. For with what judgment ye judge, ye
shall be judged: and with what measure ye
mete, it shall be measured to you again.

3. And why beholdest thou the mote that
Is in thy brother’s eye, but considerest not
the beam that is in thine own eye?

4. Or how wilt thou say to thy brother.
Let me pull out the mote out of thine eye;
and, behold, a beam is in thine own eye?

5. Thou hypocrite, first cast out the beam
out of thine own eye; and then shalt thou see
clearly to cast out the mote out of thy broth¬
er’s eye.

6. Give not that which is holy unto the
dogs, neither cast ye your pearls before
swine, lest they trample them under their
feet, and turn again and rend you.

7. Ask, and it shall be given you; seek, and
ye shall find; knock, ana it shall be opened
unto you:

8. For every one that asketh receiveth;
and he that seeketh findeth; and to him that
knocketh It shall be opened.

9. Or what man is there of you, whom if
his son ask bread, will he give him a stone?

10. Or if he ask a fish, will he give him a
serpent?

11. If ye then, being evil, know how to
give good gifts unto your children, how
much more shall your Father which is in
heaven give good things to them that ask
him?

12. Therefore all things whatsoever ye
would that men should do to you, do ye even
so to them: for this is the law and the proph¬
ets.

judgment. Critics of others must stop
short of final condemnation, for men can¬
not judge motives, as God can (cf. Jas
4:11,12). Believers are not to avoid all
judging (cf. 7:6,16), for Christians need
to judge themselves and offending mem¬
bers (I Cor 5:3-5,12,13). That ye be not
judged. The aorist subjunctive form is bet¬
ter understood of God's judgment than of
human judgment (cf. 6:14,15). Mote. A
speck of straw or chaff, or a splinter of
wood. Beam. A log or plank, used of the
main beam of a roof or floor; here it rep¬
resents a censorious spirit. The illustra¬
tion is intentionally exaggerated to show
the ludicrous position of one who sets
himself up to judge others. Such a person
is termed hypocrite, for he pretends to act
as a physician, when he is really ailing
himself. This command does not relieve
believers from making moral distinctions,
however. Those who have heard the Gos¬
pel and the invitation of Christ, and by
their response have shown their nature to
be unalterably vicious (dogs and swine
were particularly repulsive to Jesus' au¬
dience), must not be allowed to treat
these precious things as cheap (cf. 13:11-
15).

The following verses on prayer (cf. Lk
11:9-13) answer the believer’s problems
arising from the instructions on judging.
The need of discerning between dogs
and swine while avoiding the beam in the
eye demands wisdom from above. Hence
Jesus encourages his followers to ask,
seek, and knock, that their deficiencies
may be met from the divine supply.
The three imperatives are in climactic or¬
der, and their durative forms suggest not
only perseverance but frequent prayer
for any and all needs. There is a certain
rough resemblance between a loaf (small
round cake of bread) and a stone, and be¬
tween a fish and a serpent, but no father
would practice such deception upon a
hungry child. Being evil. A reference to
man s sinfulness (even disciples have this
sinful nature). Good things is replaced in
Lk 11:13 (another occasion) by the Holy
Spirit, the Bestower of all good. There¬
fore. Verse 12 applies the foregoing in¬
struction. Though evil, by nature, we are
still acknowledged by God as his children
and promised answers to prayer. Hence,
rather than judging others, we are to treat
them as we would like to be treated. This
summary of the OT (the law and the
prophets) is restatement of the second
table of the Law (Mt 22:36-40; Rom
13:8-10), and rests upon the first, for
mans relation to God is always basic to
his relation to his fellows.

MATTHEW 7:13-23

13. Enter ye in at the strait gate: for wide

is the gate, and broad is the way, that lead-
eth to destruction, and many there be which
go in thereat: i

14. Because strait is the gate, and narrow
is the way, which leadeth unto life, and few
there be that find it.

15. Beware of false prophets, which come
to you in sheep’s clothing, but inwardly they
are ravening wolves.

16. Ye shall know them by their bruits. Do
men gather grapes of thorns, or figs of this¬
tles?

17. Even so every good tree bringeth
forth good fruit; but a corrupt tree bringeth
forth evil fruit.

1$. A good tree cannot bring forth evil
bruit, neimer can a corrupt tree bring forth
good bruit.

19. Every tree that bringeth not forth
good bruit is hewn down, and cast into the
fire.

20. Wherefore by their bruits ye shall
know them.

21. Not every one that saith unto me;
Lord, Lord, shall enter into the kingdom of
heaven; but he that doeth the will of my
Father which is in heaven.

22. Many will say to me in that day. Lord,
Lord, have we not prophesied in thy name?
and in thy name have cast out devils? and in
thy name done many wonderful works?

23. And then will 1 profess unto them, I
never knew you: depart from me, ye that
work iniquity.

e) Concluding Exhortations to King¬
dom Citizens. 7:13-27.

13,14. Enter ye in by the narrow gate
(ASV). To those who had already entered
by faith into relation with Christ (as
well as others who were listening; v, 28),
our Lord describes the comparative un¬
popularity of their new position. The or¬
der of gate and way suggests the gate
as the entrance to the way, symbolic of
a believers initial experience with Christ,
which introduces him to the life of god¬
liness. The first Christians were called
those of “the Way” (Acts 9:2; 19:9,23;
22:4; 24:14,22), Though the mass of man.
kind is upon the broad way that leads to
destruction (eternal ruin), the other gate
and way are so small as to need finding.
Yet the same God who provided Christ,
who is both gate and way (jn 14:6), also
causes men to find the portal (Jn 6:44).
Life. Here a contrasting parallel to de¬
struction and thus a reference to the bless¬
ed state in heaven, though this eternal
life begins at regeneration.

15-20. Those who enter upon the nar¬
row way must beware of false prophets,
who claim to guide believers but really
practice deception. Sheeps clothing is not
to be regarded as prophets’ garb, but is
an evident contrast to vicious wolves.
God’s people in all ages have needed to
beware of deceptive leaders (Deut 13:1;
Acts 20:29; I Jn 4:1; Rev 13:11-14). By
their fruits. The doctrines produced by
these false prophets, rather than the works
they perform, since outward appearances
may not cause suspicion. The test of the
prophet is his conformity to Scripture (I
Cor 14:37; Deut 13:1-5). Corrupt tree.
One that is decayed, worthless, unusable.
The worthlessness of such a tree calls for
its swift removal from the orchard lest it
infect the others.

21-23. Jesus solemnly implies his di¬
vine Sonship (my Father) and his position
as Judge (will say to me in that day), and
warns that false leaders (those who have
prophesied in Christ’s name, cast out de¬
mons, and performed many wonderful
works) will be fully unmasked and judged.
The mere performance of spectacular
deeds (even supernatural ones) is not nec¬
essarily divine authentication (Deut 13:1-
5; II Thess 2:8-12; Mt 24:24). The judg¬
ment to occur in that day will determine
who shall enter into the kingdom of heav¬
en (Mt 25:31-46b Though the specific
reference must be to those still living at
the establishment of the Millennial king¬
dom (otherwise they would be among the
wicked dead who are not raised until after
the Millennium, Rev 20:5), the result is

MATTHEW 7:24-8:4

24. Therefore whosoever heareth these
sayings of mine, and docth them, I will liken
him unto a wise man, which built his house
upon a rock:

25. And the rain descended, and the
floods came, and the winds blew, and beat
upon that house; and it fell not: for it was
founded upon a rock.

26. And every one that heareth these
sayings of mine, and doeth them not, shall be
likened unto a foolish man, which built his
house upon the sand:

27. And the rain descended, and the
floods came, and the winds blew, and beat
upon that house; and it fell: and great was
the fall of it.

28. And it came to pass, when Jesus had
ended these sayings, the people were aston¬
ished at his doctrine:

29. For he taught them as one having au¬
thority, and not as the scribes.

CHAPTER 8

WHEN he was come down from the moun¬
tain, great multitudes followed him.

2. And, behold, there came a leper and
worshipped him, saying, Lord, if thou wilt,
thou canst make me clean.

3. And Jesus put forth his hand, and
touched him, saying, I will; be thou clean.
And immediately his leprosy was cleansed.

4. And Jesus saith unto him, See thou tell
no man; but go thy way, show thyself to the
priest, and offer the gift that Moses com¬
manded, for a testimony unto them.

the same to both groups; and thus the
warning is pertinent. I never knew you.
In the intensive sense of know with favor,
or acknowledge (cf. Ps 1:6; Amos 3:2).

24-27. The supreme importance of
building upon the right foundation. The
man whose house collapsed was at fault
not because he failed to labor, but be¬
cause he did not use the rock. The rock.
Christ himself (I Cor 3:11) and his teach¬
ing. These sayings of mine. Chapters 5—7.
Doeth them. Obedience to the teaching.
The sermon is addressed to believers and
presupposes faith in Jesus as Messiah.
This is not legalism. No works founded
upon mere human effort are of any spirit¬
ual value, but faith in Christ the rock
brings about that regeneration which
manifests itself in godly living.

28,29. When Jesus had ended these
sayings. Lenski notes the correctness of
Matthew’s psychological observation. As
Jesus spoke, the crowds were in rapt at¬
tention; but when he ceased, tension re¬
laxed and amazement engulfed them ( In¬
terpretation of St. Matthew s Gospel, p.
314). Not as the scribes calls attention to
the fact that the scribes, in lecturing, ap¬
pealed repeatedly to the opinions of dis¬
tinguished rabbis and to traditional
interpretations. How tedious compared to
Christs authoritative, “I say unto you”!
(5:18,20,22, et al.)

5) Ten Miracles and Related Events.
8:1—9:38. The narratives of these two
chapters are topically arranged, and the
order differs somewhat from that of Mark
and Luke. However, Matthew’s descrip¬
tion of the cleansing of the leper as im¬
mediately following the Sermon on the
Mount must be chronological (cf. 8:1),
whereas neither Mark nor Luke is spe¬
cific as to its time.

8:1-4. Cleansing of a leper. Leper. For
a description of Biblical leprosy see Lev
13,14, and the Bible dictionaries. In the
OT this loathsome disease was made sym¬
bolic of sin’s effect upon man. (The laws
were not primarily hygienic, for one com¬
pletely covered with leprosy could be
pronounced clean; Lev 13:12,13.) Wor¬
shipped him. The faith in Jesus’ power
demonstrated by the leper (If thou wilt;
not “If thou canst”) shows his prostrate
worship to have been religious, not East¬
ern courtesy. Touched him. An act simul¬
taneous with Jesus’ healing statement,
and thus not ceremonially defiling. Tell
no man. Not to avoid publicity, since
great multitudes witnessed the miracle,
but to prevent premature notice from
reaching the priest, lest he be prejudiced
against the man. Christ wanted the cleans-

MATTHEW 8:5-17

5. And when Jesus was entered into Ca¬
pernaum, there came unto him a centurion,
beseeching him,

6. And saying, Lord, my servant lieth at
home sick of the palsy, grievously tormented.

7. And Jesus saith unto him, I will come
and heal him.

8. The centurion answered and said,
Lord, I am not worthy that thou shouldest
come under my roof: but speak the word
only, and my servant shall be healed.

9. For I am a man under authority, hav¬
ing soldiers under me: and I say to this man ,
Go, and he goeth; and to another, Come,
and he cometh; and to my servant, Do this,
and he doeth it.

10. When Jesus heard it, he marveled,
and said to them that followed. Verily I say
unto you, I have not found so great faith, no,
not in Israel.

11. And I say unto you, That many shall
come from the east and west, and shall sit
down with Abraham, and Isaac, and Jacob,
in the kingdom of heaven:

12. But the children of the kingdom shall
be cast out into outer darkness: there shall be
weeping and gnashing of teeth.

13. And Jesus said unto the centurion, Go
thy way; and as thou hast believed, so be it
done unto thee. And his servant was healed
in the selfsame hour.

14. And when Jesus was come into Peter’s
house, he saw his wife’s mother laid, and sick
of a fever.

15. And he touched her hand, and the
fever left her: and she arose, and ministered
unto them.

16. When the even was come, they
brought unto him many that were possessed
with devils: and he cast out the spirits with
his word, and healed all that were sick:

17. That it might be fulfilled which was
spoken by Esaias the prophet, saying, Him¬
self took our infirmities, and bare our sick¬
nesses.

ing officially pronounced first, so that the
explanation would be a testimony unto
them (i.e., the antagonistic priests). Unfor¬
tunately, the man disregarded the caution
and thereby caused Christ much inconven¬
ience (Mk 1:45).

5-13. Healing of a centurion’s servant.
Centurion. Luke indicates that he made his
appeal to Jesus through Jewish elders and
other friends (Lk 7:1-10). Centurions are
uniformly pictured in the NT as men of
good character (Mt 27:54; Acts 10:22;
27:3,43; et al.). This man was probably a
Gentile commander in the forces of Herod
Antipas, who kept foreign troops (Jos
Antiq. xvii. 8.3). Sick of the palsy. The
Greek paralylikos denoted paralysis
caused by a variety of diseases affecting
muscles and organs of the body. I am not
worthy. This Gentile, perhaps not even a
proselyte (though he had built a Jewish
synagogue, Lk 7:5) thought it presumptu¬
ous to ask Jesus to come to his house. I am
a man under authority. The meaning is: If
this minor officer could issue orders to his
subordinates, how much more could
Christ, who possesses all authority, give a
command that His will be done. He
marvelled. An indication that the omnis¬
cience of Christ’s divine nature did not pre¬
vent normal human responses. In spite of
Israel’s wealth of revelation, it was a Gen¬
tile whose faith in Christ’s authority glowed
most brightly. Thus Jesus announces that
his Messianic kingdom shall be enjoyed by
many who are not Jews. Shall sit down with
Abraham. The figure of a banquet is often
used of the Kingdom (Isa 25:6; Lk 14:15-
24). The sons (or children) of the kingdom.
Jews, who were the recipients of the proph¬
ecies and thus the original heirs, are here
told that without true faith mere race is
not sufficient qualification for Christ’s king¬
dom. Outer darkness. The darkness outside
the lighted banquet hall (cf. 22:13). As
thou hast believed. The man believed
Jesus could heal at a distance, and so
He did.

14-17. Healing of Peter’s mother-in-law
and others. When Jesus was come. From a
synagogue service (Lk 4:38; Mk 1:29).
Sick of a fever. With guests expected, this
illness must have greatly distressed the
household. Ministered unto them. The
healing was complete, without gradual
recuperation. The suggestion that Peter’s
wife was dead, since his mother-in-law did
the serving, contradicts I Cor 9:5. When
the even was come. At sundown, the Sab.
bath being past, many sick and demon-
possessed were brought for healing. Bare
our diseases. Matthew 9:6 shows that
Christ’s healing of disease (one of sin’s ef-

MATTHEW 8:18-27

18. Now when Jesus saw great multitudes
about him, he gave commandment to depart
unto the other side.

19. And a certain scribe came, and said
unto him, Master, I will follow thee whither¬
soever thou goest.

20. And Jesus saith unto him, The foxes
have holes, and the birds of the air have
nests; but the Son of man hath not where to
lay his head.

21. And another of his disciples said unto
him, Lord, suffer me first to go and bury my
father.

22. But Jesus said unto him. Follow me;
and let the dead bury their dead.

23. And when he was entered into a ship,
his disciples followed him.

24. And, behold, there arose a great tem¬
pest in the sea, insomuch that the ship was
covered with the waves: but he was asleep.

25. And his disciples came to him , and
awoke him, saying. Lord, save us: we perish.

26. And he saith unto them. Why are ye
fearful, O ye of little faith? Then he arose,
and rebuked the winds and the sea; and
there was a great calm.

27. But the men marveled, saying, What
manner of man is this, that even the winds
and the sea obey him!

fects) indicated his competence to deal
with its ultimate cause. Thus these healings
were a partial fulfillment of Isa 53:4 (see
ASV and RSV margins), which was com-
leted at Calvary when the sin of man was
orne by Christ.

18-22. Interview with prospective fol¬
lowers. The chronological connection of
this passage is complicated by the Lukan
parallel (9:57 ff.), which places it much
later. Perhaps the first interview occurred
as Jesus prepared to embark, and Matthew
adds the later incident to the same para¬
graph, whereas Luke groups three similar
incidents at the occasion of one of the
others. One, a scribe. Though few of these
religious scholars were favorably attracted
to Christ (cf. Mk 12:28-34; contrast Lk
1L53,54), this man offered to become a
permanent disciple. Jesus evidendy saw in
this proposal, however, a failure to estimate
fully the rigors of true discipleship. Son of
man. A title understood by the Jews of
Messiah (Jn 12:34), and as equivalent to
“Son of God” (Lk 22:69,70). It was Christ's
usual designation of himself, apparently
derived from Dan 7:13,14. Suffer me first
to go and bury my father. This man, al¬
ready a disciple, was asked by Jesus to fol¬
low him (Lk 9:59). Having just received
word of his father's death, he requested a
delay. The suggestion that the man's father
was still alive (since Jewish burials oc¬
curred on the day of death, and the small
delay would not warrant Christ's reply)
does not lessen the difficulty, for among
the Jews a man's responsibility to an aged
parent was as great as his duty to the dead.
Jesus saw in the man's hesitation a weak¬
ness of allegiance. Leave the dead to bury
their own dead (ASV). When Christ calls
a man for a specific task (Lk 9:60), the
disciple must sometimes forego what other¬
wise he would perform. Those who are
spiritually dead are capable of caring for
the physically dead.

23-27. Stilling of the storm. Great tem¬
pest. The word usually used for “earth¬
quake” is employed here, perhaps connot¬
ing the turbulence of the water, a violence
causing terror even to experienced sailors.
Violent storms are not unknown on Galilee
(W.M. Thomson, The Land and the Book ,
p. 347). Why are ye fearful (deiloi) shows
their fear to be cowardly, indicative of
little faith. Had not Jesus commanded this
trip to the other side (Lk 8:22)? Yet their
turning to him in extremity shows a root
of faith which could be developed. Re¬
buked the winds and the sea. Christ com¬
manded not only the winds, but also the
sea, which otherwise 7 would have con¬
tinued billowing for some time.

MATTHEW 8;28 — 9;5

28. And when he was come to the other
side into the country of the Gergesenes,
there met him two possessed with devils,
coming out of the tombs, exceeding fierce, so
that no man might pass by that way.

29. And, behold, they cried out, saying.
What have we to do with thee, Jesus, thou
Son of God? art thou come hither to torment
us before the time?

30. And there was a good way off from
them a herd of many swine feeding.

31. So the devils besought him, saying, If
thou cast us out, suffer us to go away into the
herd of swine.

32. And he said unto them, Go. And when
they were come out, they went into the herd
of swine: and, behold, the whole herd of
swine ran violently down a steep place into
the sea, and perished in the waters.

33. And they that kept them fled, and
went their ways into the city, and told every
thing, and what was befallen to the possessed
of the devils.

34. And, behold, the whole city came out
to meet Jesus: and when they saw him, they
besought him that he would depart out of
their coasts.

CHAPTER 9

AND he entered into a ship, and passed over,
and came into his own city.

2. And, behold, they brought to him a
man sick of the palsy, lying on a bed: and
Jesus seeing their faith said unto the sick of
the palsy; Son, be of good cheer; thy sins be
forgiven thee.

3. And, behold, certain of the scribes said
within themselves. This man blasphemeth.

4. And Jesus knowing their thoughts said.
Wherefore think ye evil in your hearts?

5. For whether is easier, to say. Thy sins
be forgiven thee; or to say. Arise, and walk?

28-34. Healing of two demon-possessed
men (cf. Mk 5:1-20; Lk 8:26-39). Coun¬
try of the Gadarenes (ASV). So called from
the city of Gadara to the southeast. Mark
and Luke have “Gerasenes” (ASV), from
the village named Khersa (Gerasa)—now in
ruins on the lake shore—which was per¬
haps in the district belonging to Gadara.
Two possessed with demons. The other
Synoptists mention only the more promi¬
nent one of the two. Demoniacs in
the NT are pictured neither as gross
sinners nor as victims of insanity (though
demonism may produce such effects), but
as persons whose minds have come under
the control of an evil spirit or spirits. That
such phenomena should be especially
prominent during the days of Christ s
earthly ministry is consistent with Satan's
efforts to counteract God's program. De¬
mons knew exactly who Jesus was (thou
Son of God), were aware that their ulti¬
mate doom was sure (the time, v. 29), and
always gave Christ absolute obedience.
The owners of the herd of swine were
probably Jews, who were thus violating
Mosaic law—at least in spirit—in this Jew¬
ish territory (under Herod Philip). Hence
they brought no legal action against Jesus
for the loss. Why this strange request of
the demons? Perhaps it was to grasp at one
last chance to avoid confinement in the
abyss (Lk 8:31; Rev 20:1-3). But the
swine, by stampeding into die waters,
thwarted whatever purpose the demons
may have entertained. They besought him
that he would depart. This request, arising
from fear (Lk 8:37) came from the popu¬
lace, not just from the owners. Awe-struck
but unrepentant, they wanted no more of
Christ.

9:1-8. Healing of a paralytic (cf. Mk
2:1-12; Lk 5:17-26). His own city. Caper¬
naum (Mk 2:1; Mt 4:13). Sick of the palsy.
This paralytic was lowered through the
roof by four friends because of the density
of die crowd (Mk 2:3,4). Seeing their faith.
This includes the faith of the sick man,
since forgiveness of sins is given only to
those with faith (though healing was some¬
times granted before faith was present).
Thy sins are forgiven (ASV). In this case,
the man's condition seems either to have
been the direct result of sin or else to have
caused him to reflect most seriously upon
his sinfulness. This man blasphemeth. The
charge by the scribes and Pharisees, here
seen opposing Jesus in Galilee for the^rst
time, condemned him for taking to himself
the prerogatives of God (Lk 5:21). Which
is easier? An unanswerable question. The
statements are equally simple to pro¬
nounce; but to say either, with accompany-

MATTHEW 9:6-17

6. But that ye may know that the Son of
man hath power on earth to forgive sins,
(then saith he to the sick of the palsy,) Arise,
take up thy bed, and go unto thine house.

7. And he arose, and departed to his
house.

8. But when the multitudes saw it, they
marveled, and glorified God, which had
given such power unto men.

9. And as Jesus passed forth from thence,
he saw a man, named Matthew, sitting at the
receipt of custom: and he saith unto him,
Follow me. And he arose, and followed him.

10. And it came to pass, as Jesus sat at
meat in the house, behold, many publicans
and sinners came and sat down with him and
his disciples.

11. And when the Pharisees saw it, they
said unto his disciples, Why eateth your mas¬
ter with publicans and sinners?

12. But when Jesus heard that, he said
unto them, They that be whole need not a
physician, but they that are sick.

13. But go ye and learn what that mean-
eth, I will have mercy, and not sacrifice: for I
am not come to call the righteous, but sin¬
ners to repentance.

14. Then came to him the disciples of
John, saying. Why do we and the Pharisees
fast oft, but thy disciples fast not?

15. And Jesus said unto them. Can the
children of the bridechamber mourn, as long
as the bridegroom is with them? but the days
will come, when the bridegroom shall be
taken from them, and then shall they fast.

16. No man putteth a piece of new cloth
unto an old garment; for that which is put in
to fill it up taketh from the garment, and the
rent is made worse.

17. Neither do men put new wine into old
bottles: else the bottles break, and the wine
runneth out, and the bottles perish: but they
put new wine into new bottles, and both are
preserved.

ing performance, requires divine power.
An imposter, of course, in seeking to avoid
detection, would find the former easier.
Jesus proceeded to heal the illness that
men might know that he had authority to
deal with its cause, thus foreshadowing the
atonement. Had given such power unto
men. Christ’s authoritative forgiving and
healing regarded as divine gifts to man¬
kind.

9-13. Call of Matthew, and the feast in
his house. All the Synoptics record this
incident as following the healing of the
paralytic. Matthew. Also called Levi (Mk
2:14; Lk 5:27). Sitting at the place of toll
(ASV). Capernaum (9:1) was situated near
the highway that led from Damascus to
the coastal cities, and was thus a favorable
spot for collecting duties on goods shipped
by road or across the Sea of Galilee. Eder-
sheim describes from rabbinic sources the
vexatious taxes that were exacted, and the
classifications of taxgatherers, of which
Matthew, as a customhouse officer, was of
the worst kind (Life and Times of Jesus ,
I, 515-518). He arose and followed him.
This act marked a complete break with the
past; there could be no turning back. His
position would be filled by another, and
to find new employment would be difficult
for a publican. As Jesus sat at meat in the
house. This feast in Matthew’s house (Lk
5:29) was held perhaps some time after his
call. To it he invited publicans and sinners,
his former associates who were living con¬
trary to God’s will as revealed in
the OT. Doubtless he invited them so
that Jesus might win them to himself. To
the Pharisees, who drew the most rigid
distinctions and regarded themselves as
righteous, Jesus responded that his min¬
istry was needed by sinners, just as a phy¬
sician [’s] services are needed by the sick.
The righteous. Jesus used the Pharisees’
estimate of themselves to answer their ob¬
jection. I will have mercy and not sacrifice
(Hos 6:6). A merciful attitude toward the
spiritually needy is far better than the mere
formality of religious duties (sacrifice)
without concern for others.

14-17. This interview with the disciples
of John must also have occurred at Mat¬
thew’s feast (note close connection in Lk
5:33). Pharisees fast oft. To the one an¬
nual Scriptural fast (Day of Atonement)
had been added fasts each Monday and
Thursday, observed by Pharisees and
others, including John’s disciples (Lk
5:33). Christ’s reply recalled John’s own
statement (Jn 3:29), likening our Lord’s
ministry^ to a wedding feast. Sons of the
bridechamber. The attendants of the
bridegroom who assist him. When Christ

MATTHEW 9:18-31

18. While he spake these things unto
them, behold; there came a certain rider, and
worshipped him, saying, My daughter is
even now dead: but come and lay thy hand
upon her, and she shall live.

19. And Jesus arose, and followed him,
and so did his disciples.

20. And, behold, a woman, which was dis¬
eased with an issue of blood twelve years,
came behind him, and touched the hem of
his garment:

21. For she said within herself, If 1 may
but touch his garment, I shall be whole.

22. But Jesus turned him about, and
when he saw her, he said, Daughter, be of
good comfort; thy faith hath made thee
whole. And the woman was made whole
from that hour.

23. And when Jesus came into the ruler’s
house, and saw the minstrels and the people
making a noise,

24. He said unto them, Give place: for the
maid is not dead, but sleepeth. And they
laughed him to scorn.

25. But when the people were put forth,
he went in, and took her by the hand, and
the maid arose.

26. And the fame hereof went abroad into
all that land.

27. And when Jesus departed thence, two
blind men followed him, crying, and saying,
Thou Son of David, have mercy on us.

28. And when he was come into the
house, the blind men came to him: and Jesus
saith unto them. Believe ye that I am able to
do this? They said unto him. Yea, Lord.

29. Then touched he their eyes, saying.
According to your faith be it unto you.

30. And their eyes were opened; and Jesus
straitly charged diem, saying. See that no
man know it

31. But they, when they were departed,
spread abroad his fame in all that country.

the Bridegroom shall be taken away by
violent death, then shall they fast. True
fasting results from sorrow (note mourn),
not from ritual. A piece of undressed cloth
(ASV). A patch of unsized or unshrunken
material, when the whole garment was
washed, would shrink and tear away the
material to which it was sewed. New wine,
having not yet fermented, would burst
old wineskins which no longer had elas¬
ticity. Thus Christ and his message were
much more than contemporary Judaism
patched up or rejuvenated.

18-26. Healing of a woman with hem¬
orrhage, and raising of a ruler’s daughter.
Ruler. One of the synagogue rulers, named
Jairus, probably of Capernaum (Mk
5:21,22). My daughter is even now dead.'
Matthew has summarized several details.
Mark and Luke record that Jairus first
said she was dying, and later was in¬
formed by messengers that she had died.
She shall live. Though his faith was less
than the centurion’s (8:8), it was never¬
theless remarkable. En route to the house
of Jairus, Jesus was approached from be¬
hind by a woman suffering from hemor¬
rhage (or AV, diseased with an issue of
blood) for twelve years. This ailment was
ceremonially defiling (Lev 15:19-30), a
fact that may explain her action. The bor¬
der of his garment (ASV). Probably the
tassel on each of the four corners of his
outer garment, worn by Israelites in ac¬
cordance with Num 15:38 and Deut 22:12.
Again Matthew condenses die, account but
notes that Jesus made clear to the woman
that faith, not the tassel, had obtained
this cure. Jesus proceeded to the house
where death had occurred. Already the
flute-players (ASV) and other mourners
had gathered for the ancient funeral
pageantry (Jer 9:17; 48:36). The maid is
not dead but sleepeth. Compare Jesus’
similar statement regarding Lazarus (Jn
11:11,14). The statement is neither a
mistaken opinion of Jesus, nor a literal
truth that she was merely unconscious, nor
an argument that death is soul sleep.
Rather it was spoken in the light of what
he was going to do. This news spread
throughout the region, in spite of Christ’s
warning against publicity (Mk 5:43; Lk
8:56).

27-31. Healing of two blind men. This
narrative and the next are peculiar to
Matthew. Thou Son of David. A Messianic
designation. Since at this time Jesus was
avoiding public titles that would be re¬
garded as political, he did not acknowl¬
edge these blind men until all had entered
the house. According to your faith be it
done unto you (ASV). Cf. 8:13. The recog-

MATTHEW 9:32-10:1

32. As they went out, behold, they
brought to him a dumb man possessed with a
devil.

33. And when the devil was cast out, the
dumb spake: and the multitudes marveled,
saying. It was never so seen in Israel.

*34. But the Pharisees said, He casteth out
devils through the prince of the devils.

35. And Jesus went about all the cities
and villages, teaching in their synagogues,
and preaching the gospel of the kingdom,
and healing every sickness and every disease
among the people.

36. But when he saw the multitudes, he
was moved with compassion on them, be¬
cause they fainted, and were scattered
abroad, as sheep having no shepherd.

37. Then saith he unto his disciples, The
harvest truly is plenteous, but the laborers
are few;

38. Pray ye therefore the Lord of the har¬
vest, that he will send forth laborers into his
harvest.

CHAPTER 10

AND when he had called unto him his
twelve disciples, he gave them power against
unclean spirits, to cast them out, and to heal
all manner of sickness and all manner of dis¬
ease.

nition of Jesus as Messiah, with its blessed
implications to such men as these (Isa
35:5,6), received the blessing asked for.
Spread abroad his fame. Unable to contain
their gratitude, they did not obey Christ s
stern warning to be silent.

32-34. Healing of a dumb demoniac.
Though demoniacs were often violent and
vocal, this one was dumb and was brought
to him by others. Matthew describes the
event with a minimum of details, noting
chiefly the reaction by the multitudes.
Never so seen in Israel. This statement
may be the impression gained over a period
of time, culminating in this latest miracle.
The Pharisees* accusation of Jesus* league
with the prince of the devils must have ref¬
erence to this particular miracle. The
charge may not have been made to Jesus
directly, since he does not deal with it un¬
til it is made again (Mt 12:24-29).

35-38. Another Galilean tour. Opinion
divides over whether this paragraph de¬
scribes a third Galilean circuit (cf. Mt 4:23;
Lk 8:1; so A. T. Robertson, Harmony of
the Gospels ), or is a summarization of
Christ*s activities which began at 4:23
(Lenski; Alford). Jesus was going about.
The Greek indicates continued action.
Teaching, preaching, and healing reaffirm
the activities named in 4:23. Moved with
compassion. This deep sympathy of Jesus
is often named as prompting his miracles
(14:14; 15:32; 20:34). Two illustrations
picture Christ’s concept of the multitudes:
shepherdless sheep, and a ripened harvest.
Distressed (ASV). Wearied, harassed. Scat¬
tered, or lying down, prostrated from ex¬
haustion and neglect. But Jesus saw the
people also as a rich spiritual harvest, in
need of laborers to gather it. The disciples
are commanded to pray for the Lord of the
harvest (Jesus himself; cf. 3:12, where
John applies the same figure to Christ) to
send forth the workers. As so often occurs,
those who prayed were themselves sent
(ch. 10).

6) Mission of the Twelve. 10:1-42. Af¬
ter an explanatory statement and a listing
of the Twelve, Matthew gives Christ’s
charge to them for their first mission. The
message is in three sections, marked by
the recurring phrase, “Verily, I say unto
you” (vv. 15,23, and 42). a) Instructions
for the immediate journey (vv. 5-15). b)
Warning of future persecutions, culmi¬
nated by the Second Advent (vv. 16-23).
c) General encouragement for all believers
(vv. 24-42).

1. His twelve disciples. This group had
been formed some time previously, and
now after a time of instruction (Mk 3:14)

MATTHEW 10:2-10

2. Now the names of the twelve apostles
are these; The first, Simon, who is called
Peter, and Andrew his brother; James the
son of Zebedee, and John his brother;

3. Philip, and Bartholomew; Thomas, and
Matthew, the publican; James the son of Al-
pheus, and Lebbeus, whose surname was
Thaddeus;

4. Simon the Canaanite, and Judas Iscar¬
iot, who also betrayed him.

5. These twelve Jesus sent forth, and com¬
manded them, saying, Go not into the way of
the Gentiles, and into any city of the Samari¬
tans enter ye not:

6. But go rather to the lost sheep of the
house of Israel.

7. And as ye go, preach, saying, The king¬
dom of heaven is at hand.

8. Heal the sick, cleanse the lepers, raise
the dead, cast out devils: freely ye have re¬
ceived, freely give.

9. Provide neither gold, nor silver, nor
brass in your purses;

10. Nor scrip for your journey, neither
two coats, neither shoes, nor yet staves: for
the workman is worthy of his meat.

they were sent on a mission. He gave them
authority. The right and the ability. In¬
cluded in these delegated powers was the
ability to cast out unclean spirits and to
heal all kinds of disease (note that Jesus
clearly differentiated between demon pos¬
session and disease). 2. The names of the
twelve apostles are listed three other places
(Mk 3:16 ff. ; Lk 6:14 ff. ; Acts 1:13). Com¬
parison shows that each list has three
groups containing the same four names,
though not always in the same order. How¬
ever, Peter is always the first name in
group one, Philip is always first in group
two, and James of Alphaeus first in group
three. Judas Iscariot when included is al¬
ways last. Matthew lists them in pairs,
probably because they were sent out that
way (Mk 6:7). Apostles. Papyri discoveries
confirm the meaning of “a duly-empow¬
ered representative of a higher official."
The first, Simon. Not the first chosen, nor
merely the first one in the list, but probably
a reference to Peter's prominence in the
apostolic circle (cf. 26:40; Pentecost; Cor¬
nelius' house; and others). But he was
first among equals. The NT knows nothing
of a Petrine supremacy over other apostles
(cf. Gal 2:11; I Pet 5:1). 3. Bartholomew
is a patronymic of Nathanael (Jn 1:46).
Matthew the publican. A self-effacing
epithet employed only in the author's Gos¬
pel. Thaddaeus (ASV), also called Leb-
baeus (in some ancient texts), is apparently
the same as Judas the brother of James
(Lk 6:16; Acts 1:13). 4. Simon, called
here by the Aramaic Cananaean, meaning
‘"zealot" (cf. Lk; Acts). He apparently had
belonged to the fanatical political group
of the Zealots. Iscariot. Probably meaning
“man of Kerioth," Kerioth being a town in
Judea.

5. Jesus' order prohibiting any mission
to the Gentiles or to any city of the Samar¬
itans (racial half-breeds who maintained a
rival worship and were despised by Jews;
Jn 4:9,20) was not due to prejudice (Jn 4)
nor was it permanent (Acts 1:8). 6,7. At
present, however, their message announced
the Messianic kingdom of heaven (see 3:2;
4:23), to which the house of Israel was
heir. 8. Included among the miraculous
powers given to them was authority to
raise the dead, although there is no record
that such power was employed on this mis¬
sion. These ministrations were to be per¬
formed freely, without charge, for their
authority had been received in this man¬
ner. 9. Provide neither gold. These instruc¬
tions apply only to this specific mission of
limited duration (cf. Lk 22:35,36). Mon¬
ey was not to be carried in their purses
(belts, girdles). 10. Scrip. Knapsack, trav-

MATTHEW 10:11-23

11. And into whatsoever city or town ye
shall enter, inquire who in it is worthy; and
there abide till ye go thence.

12. And when ye come into a house, sa¬
lute it.

13. And if the house be worthy, let your
peace come upon it: but if it be not worthy,
let your peace return to you.

14. And whosoever shall not receive you,
nor hear your words, when ye depart out of
that house or city, shake off the dust of your
feet.

15. Verily I say unto you, It shall be more
tolerable for the land of Sodom and Gomor¬
rah in the day of judgment, than for that
city.

16. Behold, I send you forth as sheep in
the midst of wolves: be ye therefore wise as
serpents, and harmless as doves.

17. But beware of men: for they will de¬
liver you up to the councils, and they will
scourge you in their synagogues;

18. And ye shall be brought before gover¬
nors and kings for my sake, for a testimony
against them and the Gentiles.

19. But when they deliver you up, take no
thought how or what ye shall speak: for it
shall be given you in that same hour what ye
shall speak.

20. For it is not ye that speak, but the
Spirit of your Father which speaketh in you.

21. And the brother shall deliver up the
brother to death, and the father the child:
and the children shall rise up against their
parents, and cause them to be put to death.

22. And ye shall be hated of all men for
my name’s sake: but he that endureth to the
end shall be saved.

23. But when they persecute you in this
city, flee ye into another: for verily I say
unto you, Ye shall not have gone over the
cities of Israel, till the Son of man be come.

eler's bag. They were not to procure ex¬
tra coats, extra sandals, nor a staff (though
they might use the sandals and staff they
already had, Mk 6:8,9). Support would
come from grateful hearers. 11. Search
out who in it is worthy (ASV). As they
proclaimed their message (v. 7), the
response would reveal who was spiritual¬
ly disposed toward them. When hos¬
pitality was offered, the disciples were
to accept it for the duration of their visit.
12. They were to give the customary greet¬
ing (salute, which consisted of the rich
shalom , '‘peace”). 13. If the disciples
should discover that their host was not
worthy but really antagonistic to their pur¬
pose and message, their pronouncement of
peace would not be wasted but would re¬
turn for use somewhere else. 14. If antag¬
onism forced the abandonment of such a
house or even of a whole city, the symbol¬
ism of shaking off the dust from their feet
would vividly and yet solemnly portray the
disciples' freedom from involvement in
their opponents' guilt and coming judg¬
ment. 15. Sodom and Gomorrah. Two oft-
used examples of doomed cities (Isa 1:9;
cf. Gen 18:20; 19:24-28). Verily I say unto
you. This formula closes each section of
this instruction (cf. vv. 23,42).

16. This second portion of the instruc¬
tion looks beyond the specific mission to
future dangers, and even gives a glimpse
of eschatological times. Wolves. Vicious
opponents (7:15; Lk 10:3; Jn 10:12; Acts
20:29). Wise as serpents and harmless as
doves. “Alone, the wisdom of the serpent
is mere cunning, and the harmlessness of
the dove little better than weakness; but in
combination, the wisdom of the serpent
would save them from unnecessary expo¬
sure to danger; the harmlessness of the
dove, from sinful expedients to escape it”
(JFB, III, 81). 17. Councils. The local
courts found in every city (Deut 16:18).
18. Governors and kings. There is no sug¬
gestion that this happened on their first
mission; thus with typical prophetic meth¬
od, Jesus uses the present occasion for
treating matters some distance away in
time. Agrippa I, Felix, Festus, Agrippa II,
Sergius Paulus, and Gallio were some who
heard testimony regarding Christ and the
apostles. 19,20. Be not anxious. The Spirit
would provide the apostles with their oral
testimony (as well as inspire their writings).
21,22. Persecution of the most heartbreak¬
ing kind, even within families, must be
expected. Yet there must be no yielding to
despair, for deliverance is promised (cf.
24:13). 23. Flee ye into another. Martyr¬
dom was not to be sought; reasonable care
for life was to be taken. Before all the

MATTHEW 10:24-32

24. The disciple is not above his master,
nor the servant above his lord.

25. It is enough for the disciple that he be
as his master, and the servant as his lord. If
they have called the master of the house Be¬
elzebub, how much more shall they call
them of his household?

20. Fear them not therefore: for there is
nothing covered, that shall not be revealed;
and hid, that shall not be known.

27. What I tell you in darkness, that
speak ye in light: and what ye hear in the
ear, that preach ye upon the housetops.

28. And fear not them which kill the
body, but are not able to kill the soul: but
rather fear him which is able to destroy both
soul and body in hell.

29. Are not two sparrows sold for a far¬
thing? and one of them shall not fall on the
ground without your Father.

30. But the very hairs of your head are all
numbered.

31. Fear ye not therefore, ye are of more
value than many sparrows.

32. Whosoever therefore shall confess me
before men, him will I confess also before
my Father which is in heaven.

cities of Israel should be visited in this
way, the Son of man would come. In the
similar context of Mt 24:8-31 the Great
Tribulation and the Second Advent are in
view.^ Hence, the "coming of the Son of
man” is probably eschatological here also.
This would have been more readily under¬
stood by the disciples, who would hardly
have thought to equate this "coming” with
the destruction of Jerusalem in a.d. 70.
Here then is a promise of deliverance from
thegreatest persecution of all.

The concluding portion gives general
encouragement for all believers (w. 24-
42). 24,25. Christ's relation to believers is
presented by three figures: disciple and
teacher, servant and lord, master of the
house and members of the household. If
Jesus himself received ill-treatment, his
subordinates could hardly expect to fare
better. Beelzebub (better, Beelzebul or
Beezebul) was regarded as "prince of the
demons” (Mt 12:24; Lk 11:15) apparently
identical with Satan. This spelling occurs
nowhere else in Jewish literature out¬
side the NT. Exact explanation is un¬
certain, though it seems related to "Baal-
zebub,” the god of Ekron (II Kgs 1:16).
26,27. Fear diem not. This encouragement
is based on the knowledge that God's ulti¬
mate judgment will vindicate believers and
deal with persecutors. Thus, in accord with
this oft-used maxim of Jesus, that which
the Twelve had received privately (in dark¬
ness, in the ear) must be fearlessly pub¬
licized (in light, upon the housetops). 28.
To answer the objection that such action
would endanger their lives, Jesus reminds
them that it is more important to fear him
who has authority over the soul as well as
over the body, and can bring both to eter¬
nal ruin in hell (Gehenna). This clearly is
speaking of Goa, not Satan, for believers
are never commanded to fear Satan (but to
resist him); nor does Satan destoy men in
hell (he himself is punished there). 29-31.
God's providence, which extends even to
the smallest details of this world, provides
an additional antidote for fear. Two spar¬
rows. Familiar birds in Palestine, used oc¬
casionally for food. A farthing (assarion).
The Roman as or assarion was a copper
coin, worth about one-sixteenth of a de¬
narius (Arndt). Luke says two of these
coins would buy five sparrows (12:6).
Without your Father. Not only without his
knowledge; the thought contextually is
that without his providential direction not
even such insignificant events can occur.
This providence applies even to the minut¬
est parts of our being (all the hairs of your
head). 32,33. The prospect of divine judg¬
ment may also serve as a deterrent to yiela-

MATTHEW 10:33-42

33. But whosoever shall deny me before
men, him will I also deny before my Father
which is in heaven.

34. Think not that I am come to send
peace on earth: I came not to send peace,
but a sword.

35. For I am come to set a man at var¬
iance against his father, and the daughter
against her mother, and the daughter-in-law
against her mother-in-law.

36. And a man’s foes shall be they of his
own household.

37. He that loveth father or mother more
than me is not worthy of me: and he that
loveth son or daughter more than me is not
worthy of me.

38. And he that taketh not his cross, and
followeth after me, is not worthy of me.

39. He that findeth his life shall lose it:
and he that loseth his life for my sake shall
find it.

40. He that receiveth you receiveth me;
and he that receiveth me receiveth him that
sent me.

41. He that receiveth a prophet in the
name of a prophet shall receive a prophet’s
reward; and he that receiveth a righteous
man in the name of a righteous man shall re¬
ceive a righteous man’s reward.

42. And whosoever shall give to drink
unto one of these little ones a cup of cold
water only in the name of a disciple, verily I
say unto you, he shall in no wise lose his re¬
ward.

ing before persecution. Whosoever shall
confess me refers to genuine acknowledg¬
ment of Jesus as Lord and Saviour, with
all that those terms imply. Before men.
Indicative of a public confession before
human interrogators, as contrasted with
Christ's acknowledgment of believers be¬
fore the Father in heaven. Whosoever shall
deny me (cf. II Tim 2:12). The Greek
tense (aorist, constative) refers not to one
moment of denial (e.g., Peter's), but to the
life in its entirety, which Christ is capable
of assessing precisely.

34-39. The foregoing warnings of dan¬
ger ahead might cause one to wonder why
there should be such hazard. Jesus explains
that his message, delivered in a rebellious
and wicked world, would be met with
Hostility. Sword. A symbol of sharp conflict
and division, as shown by examples in
verses 35,36. To set at variance means
literally to divide in two. Christ's Gospel
has often brought cleavage even within
family circles, not through any fault of the
Gospel, but because of the rebellious atti¬
tude of sinful, unrepentant hearts. The il¬
lustration shows such a divided family of
five: father and mother, unmarried daugh¬
ter, married son (man), and his bride, who
lived in the father’s home, after Oriental
custom. 37. Heartbreaking as these divi¬
sions are, a disciple must not let his natural
affections cause any weakening of his at¬
tachment to Christ. A time may come when
he will be forced to make a choice. 38. His
cross. Though Jesus had not yet mentioned
bis coming crucifixion, this first reference
to a cross by our Lord needed no explana¬
tion. The Jews had seen thousands of their
countrymen crucified by the Romans (Jos
Antiq. xvii. 10.10). Hence allegiance
even to death, if necessary, is demanded
if we would be worthy or fit to be called
Christ's followers. 39. He that findeth his
life. Psyche denotes that which animates
the body and in which the consciousness
and spirit reside. “Life" and “soul" are two
English attempts to translate this many-
sided word. The sense is: He who in per¬
secution saves his life by denying Christ
will lose it eventually forever (particularly
the soul aspect); but he who loses his life
because of devotion to Christ will save his
soul eternally.

40-42. To conclude this charge Jesus
shows that those who risk persecution shall
be appropriately rewarded. He that re¬
ceiveth you. Not as a mere house guest
but as a messenger of Christ. Our Lord
regards this welcome as if done to himself.
He that receiveth a prophet in the name
of a prophet, i.e., because he is a prophet
(God’s commissioned spokesman). Those

MATTHEW 11:1-11

CHAPTER 11

AND it came to pass, when Jesus had made
an end of commanding his twelve disciples,
he departed thence to teach and to preach in
their cities.

2. Now when John had heard in the
prison the works of Christ, he sent two of his
disciples,

3. And said unto him, Art thou he that
should come, or do we look for another?

4. Jesus answered and said unto them, Go
and show John again those things which ye
do hear and see:

5. The blind receive their sight, and the
lame walk, the lepers are cleansed, and the
deaf hear, the dead are raised up, and
the poor have the gospel preached to them.

6. And blessed is he, whosoever shall not
be offended in me.

7. And as they departed, Jesus began to
say unto the multitudes concerning John,
What went ye out into the wilderness to see?
A reed shaken with the wind?

8. But what went ye out for to see? A man
clothed in soft raiment? behold, they that
wear soft clothing are in kings* houses.

9. But what went ye out for to see? A
prophet? yea, I say unto you, and more than
a prophet.

10. For this is he, of whom it is written,
Behold, I send my messenger before thy
face, which shall prepare thy way before
thee.

11. Verily I say unto you. Among them
that are bom of women there hath not risen
a greater than John the Baptist: notwith¬
standing, he that is least in the kingdom of
heaven is greater than he.

who are not prophets themselves may
share their labors and also their reward.
One of these little ones. The smallest serv¬
ice performed to aid the most insignificant
of Christ*s servants (cf. Mt 25:40) shall not
go unnoticed by our Lord.

7) Christ's Answer to John, and Related
Discourse. 11:1-30. Here Jesus answers
John's keen question, gives to the crowds
a tribute to his imprisoned forerunner, and
castigates the cities that rejected Him.

2. On Johns imprisonment by Herod
at Machaerus, east of the Dead Sea (Jos
Antiq. xviii. 5.2), see 4:12; 14:1-12.
He sent by his disciples (ASV). Men who
had remained loyal to John, and at this
stage felt no reason to leave him. 3. Art
thou the Coming One? A common desig¬
nation for Messiah (Mk 11:9; Lk 13:35).
In view of John’s prior pronouncements
and supernatural revelation (Jn 1:29-34),
to accuse him of doubts concerning Jesus’
Messiahship seems most unfair. Rather,
since the character of Jesus’ ministry
seined to lack the judgment aspect that
John had predicted (Mt 3:10-12), he may
have wondered whether an additional
Messianic figure needed to appear, such as
Elijah (cf. Mai 4:5; Jn 1:19-21). 4,5. Jesus’
kindly reply called attention to his works,
which John would recognize as Messianic
credentials (Isa 29:18,19; 35:5,6; 61:1).
The dead are raised up. Luke describes
one such miracle just prior to this inter¬
view (Lk 7:11-17). 6. Whosoever shall find
none occasion of stumbling in me (ASV).
This encouraging stimulus to John's faith
reminded him and all believers that recog¬
nition of Jesus as Messiah is characteristic
of the spiritually blessed man (Jn 20:31).

7-19. Tribute to John. 7. Reed shaken
with the wind. A wavering person. Christ's
obvious intent denied that John was such,
and hence one must not ascribe faithless¬
ness to John's previous inquiry. 8. Soft
raiment. Though a rich wardrobe might be
expected of a politician's emissary, John's
well-known prophetic garb (3:4) bespoke
his spiritual mission. 9,10. Much more
than a prophet (ASV). John was not only
the last of the OT line of inspired spokes¬
men, but was also the predicted forerun¬
ner of Messiah (Mai 3:1), especially
chosen to introduce Messiah to Israel.
11. Consequently, no human being is
greater than John. Jesus here destroys
any suspicions of friction between himself
and John. He that is least in the kingdom
of heaven is greater than he. In this state¬
ment John seems to be regarded as outside
the kingdom. Hence the kingdom of heav¬
en must still be regarded as the Messianic

12. And from the days of John the Baptist
until now the kingdom of heaven suffereth
violence, and the violent take it by force.

13. For all the prophets and the law
prophesied until John.

14. And if ye will receive it, this is Elias,
which was for to come.

15. He that hath ears to hear, let him
hear.

16. But whereunto shall I liken this gener¬
ation? It is like unto children sitting in the
markets, and calling unto their fellows,

17. And saying, We have piped unto you,
and ye have not danced; we have mourned
unto you, and ye have not lamented.

18. For John came neither eating nor
drinking, and they say. He hath a devil.

19. The Son of man came eating and
drinking, and they say, Behold a man glut¬
tonous, and a winebibber, a friend of publi¬
cans and sinners. But wisdom is justified of
her children.

MATTHEW 11:12-19

kingdom announced by both John and Je¬
sus (3:2; 4:17). John, whose ministry was
one of preparation, was now imprisoned
and soon to die. But those who had re¬
sponded to the announcement and were
now in the circle of Jesus’ followers were
the nucleus of His kingdom. They were
being given new truths and privileges,
and after national rejection of Jesus, would
be baptized into a new spiritual body, the
Church (a part of the Messianic kingdom,
Col 1:13; Rev 20:6). John was the friend
of the bridegroom, but the disciples be¬
came the bride (Jn 3:29). When Jesus
spoke these words (before Pentecost, Acts
2), kingdom of heaven was the most in¬
telligible term he could have used. 12. The
kingdom of heaven suffereth violence. This
verb may be regarded either as middle —
violently forces its way (cf. Lk 16:16), or
as passive — is violently treated. The latter
is more consistent with the next clause.
From John’s initial announcement of the
coming of the Kingdom, the response had
been a violent one, whether by vicious op¬
ponents (cf. vv. 18,19; 14:3,4) or by en¬
thusiastic supporters. The violent take it by
force (or, seize it). Compare Lk 16:16.
Among the most prominent of Christ’s ad¬
herents were the publicans, harlots, and
other open sinners, who flocked to our
Lord in great numbers. 13-15. John was
the last of the prophets of the OT dispen¬
sation who foretold the coming of Messiah.
Included in these OT predictions was the
coming of Elijah to usher in the great Day
of the Lord (Mai 4:5). Though John him¬
self denied that he was the resurrected
Elijah (Jn 1:21), Jesus states that if the
Jews had fully received Him and His
Kingdom, John would have fulfilled the OT
prediction (Mt 17:10-13; cf. Lk 1:17).
Since this did not occur, John did not ful¬
fill all that was predicted of Elijah; and
hence the complete fulfillment is still
future. This passage clearly shows the con¬
tingent nature of the kingdom offer.

16-19. In marked ^contrast to this glow¬
ing estimate of John was the prevailing
sentiment of the crowds toward John and
Jesus. This generation. The contempor¬
aries of John and Jesus (v. 12). Like unto
children. This homely parable portrays a
scene in the public concourse, where a
group of peevish children cannot decide
what game to play (cf. Lk 7:31-35). Sug¬
gestions that they play wedding (piped,
danced) and funeral (mourned, lamented)
prove unappealing; so they play nothing.
Similarly, John’s ascetic ministry brought
the charge that he was demon-possessed.
But Jesus’ habit of contacting sinners and
sharing their social customs elicited the

MATTHEW 11:20-27

20. Then began he to upbraid the cities
wherein most of his mighty works were
done, because they repented not:

21. Woe unto thee, Chorazin! woe unto
thee, Bethsaida! for if the mighty works,
which were done in you, had been done in
Tyre and Sidon, they would have repented
long ago in sackcloth and ashes.

22. But I say unto you, It shall be more
tolerable for Tyre and Sidon at the day of
judgment, than for you.

23. And thou, Capernaum, which art ex¬
alted unto heaven, shalt be brought down to
hell: for if the mighty works, which have
been done in thee, had been done in Sodom,
it would have remained until this day.

24. But I say unto you, That it shall be
more tolerable for the land of Sodom in the
day of judgment, than for thee.

25. At that time Jesus answered and said,
I thank thee, O Father, Lord of heaven and
earth, because thou hast hid these things
from the wise and prudent, and hast revealed
them unto babes.

26. Even so, Father; for so it seemed good
in thy sight.

27. All things are delivered unto me of my
Father: and no man knoweth the Son, but
the Father; neither knoweth any man the
Father, save the Son, and he to whomsoever
the Son will reveal him.

vicious and untrue claims that he was glut¬
tonous, a winebibber, as evil as his com¬
panions. However, the wisdom of the
courses of action of both men was proved
(justified) by the results.

20-24. Upbraiding of the cities. Where¬
in most of his mighty works were done.
No miracles are recorded in the Gospels
as having occurred in Chorazin or Beth¬
saida (not Bethsaida Julias). Probably
these two villages were so close to the
larger Capernaum that many of the mir¬
acles performed at Capernaum were wit¬
nessed by inhabitants of all three com¬
munities. Tyre and Sidon. Prominent
Phoenician coastal cities, the objects of
divine judgment under Nebuchadnezzar
and Alexander (cf. Ezk 26 — 28). Sack¬
cloth and ashes (cf. Jon 3:5-8). The com¬
mon Eastern way of demonstrating grief.
Had they been granted the opportunities
of these Jewish cities, Jesus says, they
would have repented. Why such oppor¬
tunities were not granted must be left
with the sovereign purposes of God, who
sent Christ first to the house of Israel. Yet
the greater spiritual privileges granted
Chorazin and Bethsaida made their un¬
belief more culpable. As for Capernaum,
which, as Jesus' home, had the greatest
opportunity of all, the rhetorical question,
Shalt thou be exalted unto heaven? (ASV),
implies a negative answer. Thou shalt go
down unto Hades. The state of its inhabi¬
tants at the judgment will be worse than
that of Sodom, a city proverbial for
wickedness.

25-30. Jesus concludes the discourse
with an explanation of men's unbelief, and
a gracious invitation. 25. Jesus answered.
The following verses are an answer to the
problems raised by the previous discus¬
sion. I thank thee, O Father. The verb
exomologounuii describes a confession or
full acknowledgment, coupled with praise.
Wise and understanding (ASV). Spiritual
awareness of Christ and his Kingdom is
not arrived at through intellect or com¬
mon sense. Babes. Those who, in re¬
sponse to Christ's message, recognize their
spiritual helplessness are able to receive
his teaching (18:3). The glory of the
Gospel is that both the learned and the
ignorant may become babes. 26. The final
explanation of human response, however,
lies in the good pleasure of God (cf. Eph
1:5; Phil 2:13). 27. All things are de¬
livered unto me of my Father. Jesus claims
an authority which distinguishes him from
all other persons (cf. Mt 28:18; Jn 13:3).
Here that authority is stated as involving
the revelation of God to men. Neither
knoweth any man the Father, save the Son.

MATTHEW 11:28-12:8

28. Come unto me, all ye that labor and
are heavy laden, and I will give you rest.

29. Take my yoke upon you, and learn of
me; for I am meek and lowly in heart: and ye
shall find rest unto your souls.

30. For my yoke is easy, and my burden is
light.

CHAPTER 12

AT that time Jesus went on the sabbath day
through the com; and his disciples were
ahungered, and began to pluck the ears of
com, and to eat.

2. But when the Pharisees saw it, they
said unto him, Behold, thy disciples do that
which is not lawful to do upon the sabbath
day.

3. But he said unto them, Have ye not
read what David did, when he was ahun¬
gered, and they that were with him;

4. How he entered into the house of God,
and did eat the showbread, which was not
lawful for him to eat, neither for them which
were with him, but only for the priests?

5. Or have ye not read in the law, how
that on the sabbath days the priests in the
temple profane the sabbath, and are blame¬
less?

6. But I say unto you, That in this place is
one greater than the temple.

7. But if ye had known what this mean-
eth, I will have mercy, and not sacrifice, ye
would not have condemned the guiltless.

8. For the Son of man is Lord even of the
sabbath day.

The mutual knowledge of the Father and
the Son is perfect, but it is limited to them
unless revelation is imparted to mankind.
To whomsoever the Son will reveal. The
Son as the image of God is the revealer of
the invisible God (Col 1:15); he is the
Logos, the expression of the unseen God
(Jn 1:1,18). Hence Matthew is in agree¬
ment with thoughts more frequently ex¬
pressed by John and Paul. This shows that
the Biblical writers were essentially of one
mind regarding the truth that man is de¬
pendent upon God’s grace in Christ for all
spiritual knowledge. 28. Come unto me. In
view of the authority vested in Christ (v.
27), this invitation vibrates with oppor¬
tunity. All ye that labor. Men whose weari¬
some efforts to achieve spiritual rest have
not eased the burden of man-made obli¬
gations (23:4). 29,30. Take my yoke.
A Jewish metaphor for discipline and dis-
cipleship. “Put your neck under the yoke,
and let your soul receive instruction” (Sir
51:26). Christ alone is the Teacher who
by his person and work can instruct men
regarding the Father, and bring them the
rest of soul which is the very essence of
true spiritual experience, a rest involving
removal of sin’s guilt and the possession
of eternal life. My burden is light. The ob¬
ligations involved in the Gospel are blessed
ones, and strength to bear them is sup¬
plied with the yoke.

8) Opposition from the Pharisees. 12:1-
50. Matthew records a series of incidents
showing the nature of Pharisaic hostility.

1-8. Pharisees oppose plucking grain on
the Sabbath. 1. As the group journeyed
through the grainfields, the disciples exer¬
cised their legal privilege of plucking and
eating the grain (Deut 23:25). 2. To the
Pharisees, who must have been taking a
walk through the same fields, the act ap¬
peared not lawful because it involved a
breaking of the sabbath day. Rabbinically
interpreted, plucking grain was reaping,
and thus was work (Ex 20:10). 3,4.
Christ’s first reply recalls David and the
shewbread (I Sam 21:1-6). Though divine
Law restricted the shewbread to the
priests (Lev 24:9), extreme human need
overruled this regulation, and the rabbis
so understood it. 5,6. A second illustration
shows that the law of Sabbath rest was
not absolute, for the priests were recniired
by that very law to work on the Sabbath
(isjum 28:9,10). The argument is, if priests
can be guiltless in working on the Sabbath
for furthering temple worship, how much
more are the disciples guiltless in u^ing
the Sabbath for the work of Christ, who
is the reality to which the Temple pointed.

MATTHEW 12:9-23

9. And when he was departed thence, he
went into their synagogue:

10. And, behold, there was a man which
had his hand withered. And they asked him,
saying, Is it lawful to heal on the sabbath
days? that they might accuse him.

11. And he said unto them. What man
shall there be among you, that shall have one
sheep, and if it fall into a pit on the sabbath
day, will he not lay hold on it, and lift it out?

12. How much then is a man better than
a sheep? Wherefore it is lawful to do well on
the sabbath days.

13. Then saith he to the man, Stretch
forth thine hand. And he stretched it forth;
and it was restored whole, like as the other.

14. Then the Pharisees went out, and held
a council against him, how they might de¬
stroy him.

15. But when Jesus knew it, he withdrew
himself from thence: and great multitudes
followed him, and he healed them all;

16. And charged them that they should
not make him known:

17. That it might be fulfilled which was
spoken by Esaias the prophet, saying,

18. Behold my servant, whom I have cho¬
sen; my beloved, in whom my soul is well
pleased: I will put my Spirit upon him, and
he shall show judgment to the Gentiles.

19. He shall not strive, nor cry; neither
shall any man hear his voice in the streets.

20. A bruised reed shall he not break, and
smoking flax shall he not quench, till he send
forth judgment unto victory.

21. And in his name shall the Gentiles
trust.

22. Then was brought unto him one pos¬
sessed with a devil, blind, and dumb: and he
healed him, insomuch that the blind and
dumb both spake and saw.

23. And all the people were amazed, and
said. Is not this the Son of David?

7. Christs third argument points to Phari¬
saic misunderstanding of Hos 6:6, mercy
and not sacrifice (cf. Mt 9:13). God de¬
sires proper hearts far more than exter¬
nals which have become mere formalities.
A spiritual understanding of Christ and the
disciples by the Pharisees would have pre¬
vented their judging these innocent ones.

8. Lord of the sabbath. Since Jesus as
Son of man is master of the Sabbath day,
the disciples who had used the Sabbath
in the course of following him were em¬
ploying it in a proper way.

9-21. Pharisees oppose healing on the
Sabbath. (Cf. Mk 3:1-6; Lk 6:6-11.) 9.
Into their synagogue. Luke shows that it
occurred on a different Sabbath. 10,11. Is
it lawful to heal on the sabbath day? The
OT made no prohibition, but some rabbis
regarded it as work. Jesus, however, by
pointing to what any individual would
nave done for an unfortunate sheep,
makes his own obligation clear. 12. Since
man is incomparably of more value (ASV)
than a sheep, He must come to his aid.
To avoid doing good when such is within
ones power is really to do harm (see Mk
and Lk accounts). 13,14. The miracle
only enraged the Pharisees, who immedi¬
ately plotted (along with the Herodians,
Mk 3:6) to destroy him. Thus in Galilee,
as recently in Jerusalem (Jn 5:18), mur¬
derous hatred was taking definite form.
Men who called healing a Sabbath viola¬
tion felt no qualms about plotting murder.
15. He withdrew himself. Knowledge of
the plot prompted Jesus to avoid open
conflict at this time, for his hour was not
yet come. He thus transferred his minis¬
trations to other areas (Mk 3:7), and he
healed them all. 16. However, he cautioned
those healed (especially the demoniacs,
Mk 3:11,12) not to use the miracles to
publicize him as Messiah and so excite the
crowds and the opposition. 17-21. That it
might be fulfilled. This gracious, non-pro¬
vocative ministry of Jesus is shown by
Matthew to be consistent with Messianic
prophecy (Isa 42:1-4). For as Jesus empha¬
sized the righteous and spiritual aspects of
his Kingdom, he did not engage in public
haranguing, nor political demagoguery.
Neither did he trample on the weak in
order to gain his ends. Smoking flax. The
wick of a lamp in which the oil is about
gone — symbolic of those who are feeble.

22-37. Pharisees oppose Christ's demon
expulsion. 22. One possessed with a de¬
mon. The demon possession had caused
two side effects — blindness and dumbness.
The healing removed all three afflictions.
23. Can this be the Son of David? The

MATTHEW 12:24-32

24. But when the Pharisees heard it, they
said, This fellow doth not cast out devils, but
by Beelzebub the prince of the devils.

25. And Jesus knew their thoughts, and
said unto them, Every kingdom divided
against itself is brought to desolation; and
every city or house divided against itself
shall not stand:

26. And if Satan cast out Satan, he is di¬
vided against himself; how shall then his
kingdom stand?

27. And if I by Beelzebub cast out devils,
by whom do your children cast them out?
therefore they shall be your judges.

28. But if I cast out devils by the Spirit of
God, then the kingdom of God is come unto
you.

29. Or else, how can one enter into a
strong man’s house, and spoil his goods, ex¬
cept he first bind the strong man? and then
he will spoil his house.

30. He that is not with me is against me;
and he that gathereth not with me scattereth
abroad.

31. Wherefore I say unto you, All manner
of sin and blasphemy shall be forgiven unto
men: but the blasphemy against the Holy
Ghost shall not be forgiven unto men.

32. And whosoever speaketh a word
against the Son of man, it shall be forgiven
him: but whosoever speaketh against the
Holy Ghost, it shall not be forgiven him, nei¬
ther in this world, neither in the world to
come.

negative answer implied by the question
reveals that even though the miracle had
raised the possibility of his Messiahship
(Son of David, cf. 1:20; 9:27), the people
were predisposed to unbelief. 24. The
vicious charge that Christ’s power over de¬
mons was derived from a league with
Beelzebul (see comment on 10:25) was
fully known by Jesus and refuted publicly
in unanswerable fashion. 25,26. The sim-
le analogy of a divided kingdom, city, or
ouse as tending to self-destruction re¬
futes the charge. For in expelling demons,
Jesus was assuredly frustrating the works
of Satan, and we must credit Satan with
a reasonable amount of shrewdness. (Nor
can it be allowed that Satan might per¬
mit one such expulsion to confuse the is¬
sue, for this expulsion was no isolated
case.) 27. By whom do your sons cast them
out? Since some of these Pharisees’ as¬
sociates (compare the OT expression “sons
of the prophets”) claimed the power of
exorcism, how illogical to attribute similar
effects to different causes. Whether or
not the Jews did perform valid exorcisms
is not necessary to the argument (ad
hominem). The fact that the Pharisees
claimed it made the argument effective.
If, however, Jesus implies that at least
some of the Pharisaic exorcisms were
genuine, then it must be assumed that
the power came from God (otherwise
Christ’s argument is greatly weakened).
28,29. Christ’s final argument calls atten¬
tion to his own ministry, particularly to
his expulsion of demons, which was evi¬
dence enough that the kingdom of God
has come. The description of Christ’s
ministry as an entry into a strong man’s
house (Satan’s domain) and a spoiling of
his goods (Christ’s power over demons),
provides clear proof that the strong, man
(Satan) has first been bound. Jesus’ vic¬
tory over Satan at the temptation (4:1-11)
demonstrated our Lord’s superiority. 30.
He that is not with me is against me. In
the conflict with Satan, neutrality is im¬
possible.

31,32. Every sin and blasphemy shall
be forgiven unto men. The general prin¬
ciple. Atonement by Christ at Calvary
would be sufficient to remit the guilt of all
sins, even the most aggravated forms of
slander against God (blasphemy). One sin,
however, is declared unpardonable: who¬
soever shall speak against the Holy Spirit.
In view of Jesus’ previously stated prin¬
ciple, this unpardonableness cannot be due
to inadequacy of the atonement, nor may
we infer any peculiar sacredness of the
Third Person of the Trinity. Many ex-

MATTHEW 12:33-40

33. Either make the tree good, and his
fruit good; or else make the tree corrupt, and
his fruit corrupt: for the tree is known by his
fruit.

34. O generation of vipers, how can ye,
being evil, speak good things? for out of the
abundance of the heart the mouth speaketh.

35. A good man out of the good treasure
of the heart bringeth forth good things: and
an evil man out of the evil treasure bringeth
forth evil things.

36. But 1 say unto you. That every idle
word that men shall speak, they shall give ac¬
count thereof in the day of judgment.

37. For by thy words thou shalt be jus¬
tified, and by thy words thou shalt be con¬
demned.

38. Then certain of the scribes and of
the Pharisees answered, saying, Master, we
would see a sign from thee.

39. But he answered and said unto them.
An evil and adulterous generation seeketh
after a sign; and there shall no sign be given
to it, but the sign of the prophet Jonas:

40. For as Jonas was three days and three
nights in the whale’s belly; so shall the Son
of man be three days and three nights in the
heart of the earth.

plain this sin as the attributing of the mir¬
aculous works of the Spirit to Satanic
power (cf, Mk 3:29,30), and see no pos¬
sibility of its being committed today (so
Chafer, Broadus, Gaebelein). Others, how¬
ever, regard the accusation of the Phari¬
sees as being symptomatic, and not the
sin itself. The following verses point to
the corrupt heart as the cause of the sin.
The particular function of the Spirit is to
bring conviction and repentance, and
make men receptive to the invitation of
Christ. Hence hearts that hate God and
blaspheme Christ (I Tim 1:13) may yet be
convicted and brought to repentance by
the Spirit. But he who rejects every over¬
ture of the Spirit removes himself from
the only force that can lead him to for¬
giveness Qn 3:36). That such a settled
state can be reached in this life is clearly
implied by the passage. The OT describes
these as sinning “with a high hand” (Num
15:30, ASV); for them no atonement was
possible. Men cannot read hearts, and thus
cannot judge when others have reached
such a state. The real possibility of this
sin does not weaken the gospel invitation,
“Whosoever will,” for by its very nature
such will have no willingness to accept.
As for the Pharisees of Jesus’ audience, it
is not stated whether or not they had fully
committed this sin, but the warning is
clear. Their considerable instruction made
their responsibility great; their previous
hostility showed their determined unbelief.

33-35. Make the tree good. A passage,
similar to 7:16-20, where the speech of
men is shown to be indicative of the state
of the human heart. 36,37. On the day of
judgment the Lord will consider every
man’s life in its entirety, even every idle
word (not necessarily evil) coming from
the overflow of his heart. Only the divine
Judge is capable of recording, evaluating,
and rendering a verdict on such matters.

38-45, Pharisees and scribes demand a
sign. 38. We wish to see a sign from you.
They discounted previous miracles. What
they wanted was some sensational deed
in keeping with their ideas of Messiah (cf.
Mt 16:1), a sign that would require no
faith, only sight. 39. Adulterous genera¬
tion, A description of the nation as spir¬
itually unfaithful in its vows to Jehovah
(cf. Jer 3:14,20). To such a nation, the
one great sign of the Resurrection is here
foretold (and had been suggested even
earlier, Jn 2:19-21). 40. The experience
of Jonah, who was released from the belly
of the sea-monster, was typical of the
coming interment and resurrection of Je¬
sus after three days and three nights in toe

MATTHEW 12:41-48

41. The men of Nineveh shall rise in judg¬
ment with this generation, and shall con¬
demn it: because they repented at the
preaching of Jonas; and, behold, a greater
than Jonas is here.

42. The queen of the south shall rise up in
the judgment with this generation, and shall
condemn it: for she came from the uttermost
parts of the earth to hear the wisdom of Solo¬
mon; and, behold, a greater than Solomon is
here.

43. When the unclean spirit is gone out of
a man, he walketh through dry places, seek¬
ing rest, and findeth none.

44. Then he saith, I will return into my
house from whence I came out; and when he
is come, he findeth it empty, swept, and gar¬
nished.

45. Then goeth he, and taketh with him¬
self seven other spirits more wicked than
himself, and they enter in and dwell there:
and the last state of that man is worse than
the first. Even so shall it be also unto this
wicked generation.

46. While he yet talked to the people, be¬
hold, his mother and his brethren stood with¬
out, desiring to speak with him.

47. Then one said unto him, Behold, thy
mother and thy brethren stand without, de¬
siring to speak with thee.

48. But he answered and said unto him
that told him, Who is my mother? and who
are my brethren?

heart of the earth. Those holding to the
traditional Friday crucifixion explain the
time here as idiomatic for parts of three
days (Friday, Saturday, Sunday). Those
holding to Wednesday crucifixion explain
the reference literally as denoting seventy-
two hours, from sundown Wednesday to
sundown Saturday (e.g., W. G. Scroggie,
Guide to the Gospels , pp. 569-577). 41.
The Ninevites, having received Jonah and
his message after his miraculous deliver¬
ance, repented. Thus their action places
Israel in a much worse light, for nationally
she has remained unrepentant, both be¬
fore and after the Resurrection, even
though there was more than (AV, a great¬
er than) Jonah here. 42. Likewise the
interest in Solomon's wisdom (divinely
bestowed) by the queen of Sheba (I Kgs
10:1-13) will put into sad contrast at the
judgment the unbelief of current Judaism.
43-45. A striking parable, suggested natu¬
rally by the occasion (12:22 ff.), pictures
Israel's (and the Pharisees’) precarious
situation. The expelled demon, finding no
resting place in the dry places (indicated
elsewhere as abodes of demons: Isa 13:21;
Baruch 4:35; Rev 18:2), returns to his
former habitation, which is now more at¬
tractive (swept, garnished) but unoc¬
cupied. He re-enters with seven other spir¬
its, and the result is greater degeneration.
So shall it be. Israel (nationally and indi¬
vidually) had been morally cleansed by
the ministries of John and Jesus. Since the
Exile, the evils of open idolatry had been
removed. Yet, in most cases, the reforma¬
tion which was meant to be preparatory
had stopped short. Israel's house was
“empty." Christ was not invited to occupy
it. Hence this wicked generation will reach
an even worse state. A few years later
these same Jews faced the horrors of a.d.
66—70. End-time members of this race
(genea) will especially be victimized by
demons (Rev 9:1-11).

46-50. Christ’s mother and brethren.
46,47. His mother and brethren. These
brethren are presumably the children of
Joseph and Mary, born after Jesus. Seek¬
ing to speak to him indicates effort was
being made, but the crowds were too
great (Lk 8:19). Reasons for their concern
are obvious. Previously, Jesus' preach¬
ing at Nazareth had forced the fam¬
ily to move to Capernaum (4:13; Lk 4:16-
31; Jn 2:12). Now he had brought the
Pharisees into open and blasphemous op¬
position. In addition, friends had reported
that the strain of this ministry was affect¬
ing his health (Mk 3:21). Verse 47 adds
little new information, and many ancient
manuscripts omit it. 48. Who is my moth-

MATTHEW 12:49-13:9

49. And he stretched forth his hand to¬
ward his disciples, and said. Behold my
mother and my brethren!

50. For whosoever shall do the will of my
Father which is in heaven, the same is my
brother, and sister, and mother.

CHAPTER 13

THE same day went Jesus out of the house,
and sat by the sea side.

2. And great multitudes were gathered to¬
gether unto him, so that he went into a ship,
and sat; and the whole multitude stood on
the shore.

3. And he spake many things unto them
in parables, saying, Behold, a sower went
forth to sow;

4. And when he sowed, some seeds fell by
the wayside, and the fowls came and de¬
voured them up:

5. Some fell upon stony places, where
they had not much earth: and forthwith they
sprung up, because they had no deepness of
earth:

6. And when the sun was up, they were
scorched; and because they had no root, they
withered away.

7. And some fell among thorns; and the
thorns sprung up, and choked them:

8. But other fell into good ground, and
brought forth fruit, some a hundredfold,
some sixtyfold, some thirtyfold.

9. Who hath ears to hear, let him hear.

er? By this intriguing question Jesus
startles the crowd to prepare them for a
precious truth. 50. Whosoever shall do the
will of my Father. This “doing” is not
some form of work-righteousness, but is
man's response to Christ's invitation. “This
is the work of God, that ye believe on him
whom he hath sent'' (Jn 6:29). The spir¬
itual relationship between Christ and be¬
lievers is closer than the closest of blood
ties. This saying offered no disrespect to
Mary, nor to his brothers, for at a later
time we find them sharing this spiritual
relation (Acts 1:14). Yet neither is there
any suggestion that the mother of Jesus
had special access to his presence.

9) A Series of Parables on the King¬
dom. 13:1-58. This first extended series
of parables was given on one of the busiest
days ^ recorded of Jesus' ministry. Mat¬
thew's account lists seven parables, and
a concluding one of application. Mark re¬
cords four, including one not in Matthew.
Luke records three, not all together. Two
of the parables were interpreted by Jesus
(The Sower, The Tares), and a third one
partially (The Net); this provides a scheme
for understanding the others. 1. The same
day. Matthew alone relates this event to
the previous discussion. The crowds being
so great (as to prevent even his family
from reaching him; 12:46), Jesus went out
of the house to the sea side. 2. Using a
boat as a platform, he sat in the usual
manner of teachers and addressed those
on the shore. 3a. Parables. Plausible narra¬
tives used by Jesus to convey spiritual
truth through comparisons. Though Jesus
was not the inventor of parabolic teach¬
ing, his use of the method far surpassed
that of all other teachers in effectiveness
and depth of truth portrayed.

3b-23. The Sower. 3b. The sower. The
definite article is probably generic. All
sowers performed in similar fashion. 4. As
the sower scattered his seed, some fell on
the parched earth of the path that ran
through the field. Such seed lying on the
surface would quickly attract the birds.
5,6. Stony places. Not ground covered
with rocks, but a rock ledge covered with
a thin layer of soil. Seed sown here would
sprout quickly, for the sun would soon
warm the thin crust; but for lack of suffi¬
cient root and moisture, the plant would
shortly become scorched and withered. 7.
Among thorns. Ground infested with thorn
roots that plowing had not removed. 8.
Good ground. The fertile soil of Galilee
was capable of producing harvests of the
magnitude mentioned here (W. M. Thom¬
son, Land and Book , p. 83). 9. Who hath

MATTHEW 13:10-18

10. And the disciples came, and said unto
him, Why speakest thou unto them in para¬
bles?

11. He answered and said unto them, Be¬
cause it is given unto you to know the mys¬
teries of the kingdom of heaven, but to them
it is not given.

12. For whosoever hath, to him shall be
given, and he shall have more abundance:
but whosoever hath not, from him shall be
taken away even that he hath.

13. Therefore speak I to them in parables:
because they seeing see not; and hearing
they hear not, neither do they understand.

14. And in them is fulfilled the prophecy
of Esaias, which saith, By hearing ye shall
hear, and shall not understand; and seeing ye
shall see, and shall not perceive:

15. For this people’s heart is waxed gross,
and their ears are dull of hearing, and their
eyes they have closed; lest at any time they
should see with their eyes, and hear with
their ears, and should understand with their
heart, and should be converted, and I should
heal them.

16. But blessed are your eyes, for they
see: and your ears, for they hear.

17. For verily I say unto you. That many
prophets and righteous men have desired to
see those things which ye see, and have not
seen them; and to hear those things which ye
hear, and have not heard them.

18. Hear ye therefore the parable of the
sower.

ears to hear, let him hear. A declaration
that this simple stoiy, without preface or
explanation, had a deeper meaning.

10-17. In response to the disciples’ ques¬
tion, Jesus states his reason for speaking
in parables. 10. Why? Previously he had
used parables, but this occasion was ob¬
viously different. Now the parables them¬
selves formed the basis of the teaching;
they were not mere illustrations. 11. The
mysteries of the kingdom of heaven iden¬
tifies the content of these parables as be¬
ing revelation previously hidden pertain¬
ing to the Kingdom. The interpretation
relates them to the present day. The
glories of the Messianic reign were clearly
sketched in the OT. But the rejection of
Messiah and the interval between his first
and second comings was not understood.
These parables describe the strange form
of the Kingdom while the King is absent,
during which time the Gospel is preached
and a spiritual nucleus is developed for
the establishment of the Messianic reign
(Col 1:13; Mt 25:34). The revelation of
these mysteries in parabolic form was due
to the existence of two distinct groups:
to you it is given; to them it is not given.
12. Whosoever hath. The disciples, having
responded in faith to Jesus, already
possessed much truth regarding Messiah
and his program. Careful reflection upon
these parables would enlighten them
further. Whosoever hath not. The deter¬
mined unbelievers who had refused the
previous teaching of Jesus (cf. chs. 10;
11) were not being given the bare truths
to trample under root (cf. 7:6). Yet there
is grace even here, for they were spared
the greater guilt of rejecting the plainest
teaching, and there remained the pos¬
sibility that the intriguing parable might
arouse curiosity and bring about a change
of heart. 13-15. The settled state of spir¬
itual insensibility among the people is
viewed as a partial fulfillment (is being ful¬
filled) of Isa 6:9,10. Matthew’s quotation
follows the LXX, and emphasizes the ob¬
stinate unbelief of the people. (The He¬
brew, make the heart of this people fat ,
presents the condition as a judgment from
God upon their spiritual hardness.) 16,17.
The disciples, who had responded to Mes¬
siah, were beneficiaries of privileges
longed for by prophets and righteous men
in the OT economy (cf. I Pet 1:10-12).

18-23. Jesus’ interpretation of the
parable explains the fate of the Word in
this age as due, humanly speaking, to the
condition of human hearts. 18. The sower.
Not identified, but in conformity with the
next parable, it is clearly Christ himself,

MATTHEW 13:19-30

19. When any one heareth the word of
the kingdom, and understandeth it not, then
cometh the wicked one, and catcheth away
that which was sown in his heart. This is he
which received seed by the wayside.

20. But he that received the seed into
stony places, the same is he that heareth the
word, and anon with joy receiveth it;

21. Yet hath he not root in himself, but
dureth for a while: for when tribulation or
persecution ariseth because of the word, by
and by he is offended.

22. He also that received seed among the
thorns is he that heareth the word; and the
care of this world, and the deceitfulness of
riches, choke the word, and he becometh un¬
fruitful.

23. But he that received seed into the
good ground is he that heareth the word, and
understandeth it; which also beareth fruit,
and bringetli forth, some a hundredfold,
some sixty, some thirty.

24. Another parable put he forth unto
them, saying. The kingdom of heaven is lik¬
ened unto a man which sowed good seed in
his field:

25. But while men slept, his enemy came
and sowed tares among the wheat, and went
his way.

26. But when the blade was sprung up,
and brought forth fruit, then appeared the
tares also.

27. So the servants of the householder
came and said unto him, Sir, didst not thou
sow good seed in thy field? from whence
then hath it tares?

28. He said unto them, An enemy hath
done this. The servants said unto him, Wilt
thou then that we go and gather them up?

29. But he said, Nay; lest while ye gather
up the tares, ye root up also the wheat with
them.

30. Let both grow together until the har¬
vest: and in the time of harvest I will say to
the reapers, Gather ye together first the
tares, and bind them in bundles to burn
them: but gather the wheat into my barn.

and those who represent him (13:37). 19.
The word of the kingdom (word of God ,
Lk 8:11), symbolized by the seed, is the
message Jesus proclaimed concerning him¬
self and his kingdom. He that was sown
by the way side (ASV). This is not a mix¬
ing of figures, but a viewing of the seed
in the soil as culminating in the plant, and
thus representative of the individual case.
The wayside hearer is the completely un¬
responsive one, from whom Satan (the
wicked one), either personally or through
his agents (birds, v. 4, are often symbolic
of evil: Jer 5:26,27; Rev 18:2), soon re¬
moves all spiritual impressions. 20,21. The
seed on the rocky ledge describes the case
of the shallow, emotional hearer (immedi¬
ately with joy) whose initial enthusiasm
is completely withered by the invigorating
and necessary sun of tribulation or per¬
secution. 22. The seed sprouting among
the thorns depicts the preoccupied hearer
whose heart is already full of care and
worldly interests (the thorns were already
in the soil, but not visible at the planting).
A divided allegiance prevents the matur¬
ing of spiritual values. 23. The only hear¬
ers who are approved are those of the
good ground. Only here is fruit produced
(Gal 5:22,23), and fruitfulness is the test
of life (Jn 15:1-6). The explanation of how
the hearts arrived at these conditions is
outside the scope of this parable.

24-30. The Tares. For the interpreta¬
tion see 13:36-43. 24. The kingdom of
heaven is likened unto a man. Christ char¬
acterizes the interregnum by the case of
a man who had the following experience.
25,26. While men slept. At night; the most
probable time for this wicked work. Neith¬
er here nor in the interpretation is this de¬
tail regarded as negligence. Tares. Zizania ,
it is generally agreed, denotes darnel
(lolium temulentum), a noxious plant,
practically indistinguishable from wheat
until the ear has developed. 27. Whence
then hath it tares? The extent of the use¬
less growth could not be accounted for
by chance (e.g., wind-blown seed), but
only by deliberate planting. Yet, was it
not obvious that the householder had
planted good seed? (An affirmative answer
is implied.) 28. An enemy hath done this.
Instances of such forthright malice are on
record (Alford, New Testament for Eng.
Readers , pp. 98,99). 29,30. The season of
the harvest. When the differences between
the wheat and the darnel were most pro¬
nounced, and separation could be done
economically by the reapers. Hence the
tares were first bundled for burning, and
then the wheat was gathered.

MATTHEW 13:31-35

31. Another parable put he forth unto
them, saying, The kingdom of heaven is like
to a grain of mustard seed, which a man
took, and sowed in his field:

32. Which indeed is the least of all seeds:
but when it is grown, it is the greatest among
herbs, and becometh a tree, so that the birds
of the air come and lodge in the branches
thereof.

33. Another parable spake he unto them;
The kingdom of heaven is like unto leaven,
which a woman took, and hid in three meas¬
ures of meal, till the whole was leavened.

34. All these things spake Jesus unto the
multitude in parables; and without a parable
spake he not unto them:

35. That it might be fulfilled which was
spoken by the prophet, saying, I will open
my mouth in parables; I will utter things
which have been kept secret from the foun¬
dation of the world.

31,32. The Mustard Seed. This parable
resembles the first two in that all mention
a man, a field, and seed. Consistently in¬
terpreted, in each the man symbolizes
Christ, the field is the world, and the seed
is the Word which tells of Christ and his
kingdom. Mustard seed. Its smallness
was proverbial (cf. Mt 17:20). Yet in this
instance it grows until it is greater than
the herbs (ASV), and it becomes a tree.
Instances of unusual growth in Palestine
have been noted by travelers, but rarely,
if ever, to the extent described here (cf.
Mk 4:32). That such growth is regarded
as unfavorable is suggested by the birds
that lodge in the branches. In this parable
series, birds are agents of evil (13:4,19), as
they are frequently in Scripture (Jer
5:26,27; Rev 18:2). History confirms the
fact that from the smallest beginning, the
church made astounding growth through
the proclamation of Christ's message. Yet
such unusual growth has provided roost¬
ing places for those who are enemies of
God, who seek the shade and fruit of the
tree for their own interests (even nations
like to be called “Christian”). Disciples
are warned that the mere bigness of what
appears outwardly to be Christs kingdom
is not essentially a contradiction of the
Lord’s teaching that true believers are a
little flock surrounded by wolves (Lk
12:32; Mt 10:16).

33-35. The Leaven. Though some in¬
terpret this parable and the preceding as
depicting the spreading influence of the
Gospel, such explanations violate Jesus’
use of these symbols elsewhere, as well as
the import of other parables (e.g.. The
Tares) which show evil existing till the
end of the age. 33. Leaven. A lump of old
dough in a high state of fermentation.
Leaven in the OT is generally symbolic
of evil. In Christ’s later uses of this sym¬
bol, it refers to evil doctrine of the Phari¬
sees, Sadducees, and Herod (Mt 16:6-12;
Mk 8:15). Paul’s references (I Cor 5:6,7;
Gal 5:9), which certainly regard leaven
as evil, seem greatly influenced by Christ’s
parable. Three measures of meal. Appar¬
ently a common quantity employed in
baking (Gen 18:6). The woman (in con-
trast to the man in the other parables) is
the opponent of Christ and infuses the
kingdom in this age with false doctrine.
Elsewhere she is called “Wickedness”
(Zech 5:7,8), “Jezebel” (Rev 2:20 ff.), and
the “great harlot” (Rev. 17:1 ff.). By this
characterization of leaven in the meal, be¬
lievers are warned to beware of false doc¬
trine which would infiltrate all parts of
the kingdom in its interregnal aspect.

34,35. On this occasion Christ spoke

MATTHEW 13:36-44

36. Then Jesus sent the multitude away,
and went into the house: and his disciples
came unto him, saying. Declare unto us the
parable of the tares of the field.

37. He answered and said unto them. He
that soweth the good seed is the Son of man;

38. The field is the world; the good seed
are the children of the kingdom; but the
tares are the children of the wicked one;

39. The enemy that sowed them is the
devil; the harvest is the end of the world;
and die reapers are the angels.

40. As therefore the tares are gathered
and burned in the fire; so shall it be in the
end of this world.

41. The Son of man shall send forth his
angels, and they shall gather out of his king¬
dom all things that offend, and them which
do iniquity;

42. And shall cast them into a furnace of
fire: there shall be wailing and gnashing of
teeth.

43. Then shall the righteous shine forth as
the sun in the kingdom of their Father. Who
hath ears to hear, let him hear.

44. Again, the kingdom of heaven is like
unto treasure hid in a field; the which when
a man hath found, he hideth, and for joy
thereof goeth and selleth all that he hath,
and buyeth that field.

publicly (to the multitude) in symbolic lan¬
guage alone, without interpretation. Only
to the disciples did he explain the sym¬
bolism (13:10 ff.; 13:36 ff.). Matthew re¬
garded this as reminiscent of Ps 78:2, and
saw in Jesus the most perfect fulfillment
of the prophet's function.

36-43. Christs interpretation of The
Tares. For the parable itself see 13:24-30.
36. Declare unto us the parable. This par¬
able was more involved than The Mustard
Seed and The Leaven, and its implication
of persisting evil may have conflicted with
the disciples' notions. Our Lord's explana¬
tion of the symbols shows that major de¬
tails are important, but some features are
merely to give form to the story and are
not symbolic (e.g., the men who slept,
servants of the householder, binding of the
bundles). 38,39. The field is the world.
Not the Church. Children of the kingdom.
As in the explanation of The Sower, the
seed is here regarded as having produced
plants^ (13:19). The springing up of
Christ's true followers in this world is
counterfeited by the devil, whose children
often masquerade as believers (II Cor
11:13-15). 40-43. Though efficient removal
in the early stages is shown to be impos¬
sible (v. 29), at the end angels will be dele¬
gated to gather the tares out of his king¬
dom. Thus the tares in the world are also
regarded as being in the Kingdom in some
sense. It must be, therefore, in the pecul¬
iar form of the Kingdom during the in¬
terregnum. Final removal will be done
by angels at the consummation of the age
— the end of Daniel's seventieth week, and
the time of the second coming of Christ,
when He will establish his glorious reign
(Mt 25:31-46; Dan 12:3). It must be ob¬
served again. that the Church and the
Kingdom are not co-extensive, though
prior to the Rapture, subjects of the King¬
dom are also members of the Church.
After the Church is removed at the Rap¬
ture, there will be Kingdom subjects on
earth during the Tribulation. The state¬
ment that the tares will be gathered “first"
(vv. 30, 41-43) clearly shows this to occur
not at the Rapture (at which time the
saints are gathered) but at the end of the
Tribulation. For a similar statement, see
comment on Mt 24:40-42, where those
taken away are judged, and those left enter
into blessing.

44. The Hid Treasure. Though the
treasure is usually explained as Christ, the
Gospel, salvation, or the Church, which
a sinner should be willing to sacrifice all
to obtain, the consistent use of the man in
this series as referring to Christ, and the
action of hiding again after finding make

MATTHEW 13:45-53

45. Again, the kingdom of heaven is like
unto a merchantman, seeking goodly pearls:

46. Who, when he had found one pearl of
great price, went and sold all that he had,
and bought it.

47. Again, the kingdom of heaven is like
unto a net, that was cast into the sea, and
gathered of every kind:

48. Which, when it was full, they drew to
shore, and sat down, and gathered the good
into vessels, but cast the bad away.

49. So shall it be at the end of the world:
the angels shall come forth, and sever the
wicked from among the just,

50. And shall cast them into the furnace
of fire: there shall be wailing and gnashing of
teeth.

51. Jesus saith unto them, Have ye under¬
stood all these things? They say unto him.
Yea, Lord.

52. Then said he unto them, Therefore
every scribe which is instructed unto the
kingdom of heaven, is like unto a man that is
a householder, which bringeth forth out of
his treasure things new and old.

53. And it came to pass, that when Jesus
had finished these parables, he departed
thence.

such views unlikely. Rather, the treasure
hidden in the field depicts the place of na¬
tional Israel during the interregnum (Ex
19:5; Ps 135:4). To this obscure nation
came Christ. The nation, however, re¬
jected him, and so, by the divine purpose,
she was removed from her momentary
prominence; even today she remains ob¬
scured to outward view as to her relation
to the Messianic kingdom (Mt 21:43). Yet
Christ gave his very life (all that he hath)
to purchase the whole field (the world, II
Cor 5:19; I Jn 2:2), and thus obtained
full ownership by right of discovery and
redemption. When he comes again, the
treasure will be unearthed and fully dis¬
played (Zech 12,13).

45,46. The Pearl. This parable, similar
in its movement to that of the Hid Treas¬
ure, is often explained in the same way;
but such explanations are vulnerable to
some of the same objections. It is consist¬
ent, however, to regard the merchant man
as Christ, who came seeking men and
women (goodly pearls) who would respond
to him and his message. Eventually he
gave his life (all that he had) to purchase
one pearl of great price (I Cor 6:20). The
one pearl depicts that other great company
in the Kingdom, the Church, composed
of men and women who are made one in
the Church (I Cor 10:17; 12:12,13).

47-50. The Net. A parable similar to
The Tares, but with a different emphasis.
This net is the large seine, often left in
the water for some time. It depicts the
Gospel, which was sent out into the world
(sea in Scripture often symbolizes the rest¬
less nations, Lk 21:25; Dan 7:3,17) by
Christ and his apostles. Among the various
kinds of fish enveloped by the net are some
unusable ones, which Jesus interpreted as
wicked men, and which in The Tares are
shown to have been put there by Satan (cf.
also birds in the branches, v. 32). Not all
who seem responsive to the Gospel are
genuinely converted.

51-53. Conclusion to the parables. The
disciples, who had been given not only
the parables but also principles of inter¬
pretation (cf. Mk 4:34), indicated their
comprehension of this teaching. Jesus then
compared their status as informed
scribe[s] (i.e., teachers and interpreters
of Gods truth) to that of an efficient head
of a household who has a rich storehouse
with which to perform his duties. Things
new and old. Old truths long possessed in
the OT and new truths such as those re¬
vealed in these parables.

54-58. A visit to Nazareth. Matthew
appends this incident to illustrate most
poignantly the spread of opposition that

MATTHEW 13:54-14:3

54. And when he was come into his own
country, he taught them in their synagogue,
insomuch that they were astonished, and
said. Whence hath this man this wisdom,
and these mighty works?

55. Is not this the carpenter’s son? is not
his mother called Mary? and his brethren,
James, and Joses, and Simon, and Judas?

56. And his sisters, are they not all with
us? Whence then hath this man all these
things?

57. And they were offended in him. But
Jesus said unto them, A prophet is not with¬
out honor, save in his own country, and in
his own house.

58. And he did not many mighty works
there because of their unbelief.

CHAPTER 14

AT that time Herod the tetrarch heard of the
fame of Jesus,

2. And said unto his servants, This is John
the Baptist; he is risen from the dead; and
therefore mighty works do show forth them¬
selves in him.

3. For Herod had laid hold on John, and
bound him, and put him in prison for Hero-
dias’ sake, his brother Philip’s wife.

had necessitated the parabolic method
(13:11-15). This visit, recorded also in Mk
6:1-6, is distinct from an earlier one re¬
counted in Lk 4:16-30 (occurring prior to
Mt 4:13). 54. His own country. Nazareth
and its environs. 55. The carpenter’s son.
Mark’s account (6:3) indicates that some
called Jesus “the carpenter,” showing that
our Lord had learned Joseph’s trade. His
brethren. (For a detailed discussion of
whether these are uterine brothers, half
brothers, or cousins, see J. A. Broadus,
Commentary on the Gospel of Matthew ,
pp. 310-312, or P. S. Schaff in Lange's
Commentary on Matthew , pp. 255-260.)
In the absence of any intimation that these
brethren are to be regarded in an unusual
sense, the common understanding of them
as children of Joseph and Mary should be
inferred. It seems strongly probable that
two of them, James and Judas (Jude), be¬
came writers of NT epistles. 56,57.
Though Christ’s mother and brothers had
moved to Capernaum (4:13), his sisters
had evidently married and remained at
Nazareth (with us). Since Christ’s boy¬
hood and early manhood had been undis¬
tinguished by any miracles (cf. Jn 2:11),
his fellow townsmen were unable to ac¬
count for or to accept this new develop¬
ment. Thus Jesus employs the same prov¬
erb as before to explain their response
(Lk 4:24). 58. Not many mighty works
there. Only a few healings (Mk 6:5). Be¬
cause of their unbelief. Christ’s power
did not depend on men’s faith (cf. Jn 9:6,
36; Lk 7:11-15). However, unbelief pre¬
vented many opportunities for miracles in¬
asmuch as not many people came to him.

10) Withdrawal of Jesus Following
John’s Beheading. 14:1-36. The interest of
Herod in the reports regarding Jesus was
viewed by our Lord as the signal to with¬
draw. Matthew’s order, which previously
has been often topical, now becomes
chronological throughout.

14:1-12. Herod’s guilty interest. 1. Her¬
od the tetrarch. Herod Antipas, son of
Herod the Great, and ruler of Galilee and
Perea. His ignorance of Jesus prior to this
time may have been due to his absence
from the country or to his luxurious habits,
which hindered his taking interest in re¬
ligious movements. 2. This is John the
Baptist. This explanation, first suggested
by others (Lk 9:7), eventually was adopted
by Herod, who attributed the miracles to
a risen John, though John had performed
no miracles when living. 3,4. Herodias.
Daughter of Aristobolus, a half brother of
Antipas. She had been married to her
uncle, Herod Philip, and had borne him

MATTHEW 14:4-15

4. For John said unto him. It is not lawful
for thee to have her.

5. And when he would have put him to
death, he feared the multitude, because they
counted him as a prophet.

6. But when Herod’s birthday was kept,
the daughter of Herodias danced before
them, and pleased Herod.

7. Whereupon he promised with an oath
to give her whatsoever she would ask.

8. And she, being before instructed of her
mother, said, Give me here John Baptist’s
head in a charger.

9. And the king was sorry: nevertheless
for the oath’s sake, and them which sat with
him at meat, he commanded it to be given
her.

10. And he sent, and beheaded John in
the prison.

11. And his head was brought in a
charger, and given to the damsel: and she
brought it to her mother.

12. And his disciples came, and took up
the body, and buried it, and went and told
Jesus.

13. When Jesus heard of it, he departed
thence by ship into a desert place apart: and
when the people had heard thereof, they fol¬
lowed him on foot out of the cities.

14. And Jesus went forth, and saw a great
multitude, and was moved with compassion
toward them, and he healed their sick.

15. And when it was evening, his disciples
came to him, saying, This is a desert place,
and the time is now past; send the multitude
away, that they may go into the villages, and
buy themselves victuals.

a daughter, Salome. Antipas, however,
persuaded her to leave her husband and
marry him, though he was already mar¬
ried to the daughter of King Aretas (who
escaped to her father, and a war ensued).
Such a marriage was adulterous and in¬
cestuous. 5. When he would have put him
to death. Herod was torn by mixed emo¬
tions (see also v. 9). Pressure from Her¬
odias was balanced by political and even
personal considerations (Mk 6:20), and
thus final disposition of John had been de¬
layed. 6,7. The implacable Herodias had
not relented, however, and the celebration
of Herod’s birthday provided her oppor¬
tunity for revenge. Debasing her own
daughter by sending her to perform a sug¬
gestive dance before Herod and his cour¬
tiers, she extracted from this puppet ruler
a grandiose promise more fitting for a
Persian monarch (Mk 6:23; cf. Est 5:3).
8-11. Being put forward by her mother
(ASV) locates the source of the conspiracy.
Give me here John the Baptist’s head upon
a platter. Taking advantage of the oppor¬
tunity, she made her gory request, which
left no room for evasion or delay. This
banquet must have been held at Machae-
rus, where John was imprisoned (Jos
Antiq. xviii. 5. 2.). 12. Ilis disciples
came, and after burying the headless
body, they told Jesus. The problem of
earlier days (11:2-6) had been satisfac¬
torily resolved, and now John’s followers
turned logically to Jesus. In all probability
they attached themselves to him.

13-21. Feeding the five thousand. The
only miracle of Jesus recorded in all four
Gospels. It occurred at Passover season
(Jn 6:4), thus one year before Christ’s
death. 13,14. When Jesus heard of it, he
departed. Herod’s murder of John and his
subsequent notice of the activities of Je¬
sus prompted this withdrawal. Another
reason was the return of the Twelve from
their mission (Mk 6:30; Lk 9:10), who
needed a respite from the crowds and fur¬
ther instruction from Jesus. Soon, how¬
ever, Jesus surrendered his privacy to min¬
ister to the multitude, who had followed
on foot. 15. When it was evening. The
Tews distinguished two evenings, the first
beginning about three o’clock, and the sec¬
ond at sundown (cf. Ex 12:6, ASV marg.).
The first evening is meant in verse 15;
the second in verse 23. Harmonization de¬
mands that Jn 6:5-7 be understood as oc¬
curring previously. But though Jesus had
confronted Philip with the problem earlier
in the day, no solution had been reached
by the disciples except to send the multi¬
tudes away. And already the time was past
for locating food and lodging (Lk 9:12)

MATTHEW 14:16-26

16. But Jesus said unto them, They need
not depart; give ye them to eat.

17. And they say unto him, We have here
but five loaves, and two fishes.

18. He said. Bring them hither to me.

19. And he commanded the multitude to
sit down on the grass, and took the five
loaves, and the two fishes, and looking up to
heaven, he blessed, and brake, and gave the
loaves to his disciples, and the disciples to
the multitude.

20. And they did all eat, and were filled:
and they took up of the fragments that re¬
mained twelve baskets full.

21. And they that had eaten were about
five thousand men, beside women and chil¬
dren.

22. And straightway Jesus constrained his
disciples to get into a ship, and to go before
him unto the other side, while lie sent the
multitudes away.

23. And when he had sent the multitudes
away, he went up into a mountain apart to
pray: and when the evening was come, he
was there alone.

24. But the ship was now in the midst of
the sea, tossed with waves: for the wind was
contrary.

25. And in the fourth watch of the night
Jesus went unto them, walking on the sea.

26. And when the disciples saw him walk¬
ing on the sea, they were troubled, saying, It
is a spirit; and they cried out for fear.

in this sparsely inhabited region. 16-18.
Give ye them to eat. By laying this respon¬
sibility upon the disciples, Christ intended
to awaken in them an awareness that as¬
sociation with him included provision for
every need. Andrew mentioned the lad
with five barley loaves and two fishes, but
he seemed totally unaware of the divine
possibilities (Jn 6:8,9). 19. Jesus, however,
called for an orderly reclining of the mul¬
titude upon the grass, and after he had
blessed the loaves and fishes (equivalent
to “giving thanks,” Tn 6:11), he distributed
by the disciples to the multitude. 20. Frag¬
ments. Broken pieces that had not been
eaten (not merely crumbs here). Twelve
baskets full. Small wicker baskets (differ¬
ent from the large hamper-like baskets
mentioned in 15:37), used for carrying
articles while traveling. They may have
belonged to the apostles, and the frag¬
ments collected in them may have sup¬
plied the apostles' need. 21. Five thou¬
sand men, beside women and children.
The nearness of Passover suggests that
these may have been gathering in Galilee
for the trip to Jerusalem.

22-36. Christ's walking on the water.
22. Straightway he constrained the disci¬
ples. The urgency of this action was due
to the attempt by the people to make Je¬
sus king by force (Jn 6:15), 23. Mountain.
A secluded place for prayer, apart from
the distractions of the unspiritual crowd.
The significance of this situation, similar
to that of Satan's third temptation (4:8,9),
drove Jesus to prayer, that his purpose
might be unswerving. From this mountain
Christ could also observe the disciples in
their boat (Mk 6:48). Evening. Cf. com¬
ment on verse 15. 24. Ancient manuscripts
vary between in the midst of the sea and
many furlongs distant from the land (ASV
marg.). John 6:19 shows the distance from
shore to have been from three to three
and one-half miles. 25. Fourth watch of
the night. That is, from 3 to 6 a.m. The
men had been rowing since some time
after sundown and were nearing exhaus¬
tion. Rough sea and head winds prevented
progress. Though the disciples had wit¬
nessed Jesus' power over a storm (Mt
8:23-27), this time he was not with them.
The new lesson for them was that Christ's
power would sustain them in every ap¬
pointed task, regardless of whether he was
present bodily. Walking on the sea. To do
this required mastery over gravity, wind,
and wave. 26. An apparition. A spectre or
ghost. The frantic disciples gave way to
current superstition. Perhaps they felt it
was a harbinger of death to them. 27. It
is I. On such a dark, stormy night, the

MATTHEW 14:27-15:2

27. But straightway Jesus spake unto
them, saying, Be of good cheer; it is I; be not
afraid.

28. And Peter answered him and said.
Lord, if it be thou, bid me come unto thee
on the water.

29. And he said, Come. And when Peter
was come down out of the ship, he walked
on the water, to go to Jesus.

30. But when he saw the wind boisterous,
he was afraid; and beginning to sink, he
cried, saying, Lord, save me.

31. And immediately Jesus stretched forth
his hand, and caught him, and said unto
him, O thou of little faith, wherefore didst
thou doubt?

32. And when they were come into the
ship, the wind ceased.

33. Then they that were in the ship came
and worshipped him, saying, Of a truth thou
art the Son of God.

34. And when they were gone over, they
came into the land of Gennesaret.

35. And when the men of that place had
knowledge of him, they sent out into all that
country round about, and brought unto him
all that were diseased;

36. And besought him that they might
only touch the hem of his garment: and as
many as touched were made perfectly whole.

CHAPTER 15

THEN came to Jesus scribes and Pharisees,
which were of Jerusalem, saying,

2. Why do thy disciples transgress the
tradition of the elders? for they wash not
their hands when they eat bread.

sound of the familiar voice brought reas¬
surance where sight was insufficient.

28-33. Peter's walking on the water is
given by Matthew only. 28,29. Lord, if it
be thou. With characteristic impulsiveness
he desired to be given a command to
come to Jesus on the water. But to accuse
Peter of ostentation is to find more fault
than Jesus did. 30. When he saw the wind,

1. e., its effects. Though formerly the wind
had been just as strong, Peter's full atten¬
tion had been centered in faith on Jesus,
and the Lord had honored his faith by
granting him supernatural power. When
the concentration of faith was broken,
Peter reverted to the control of natural
powers. 31. Jesus stretched forth his hand.
A new display of supernatural power, not
just physical rescue by human strength.
Thou of little faith. The miracle had been
granted to show, first, that complete faith
in Jesus as the divine Messiah is sufficient
for every appointed task, and second, that
Jesus' refusal to accept the political pro¬
posals of the crowd (Jn 6:15) should not
disillusion them. 32,33. Thou art the Son
of God. Equivalent to the Divine Deliver¬
er, the Messiah or Christ. Though such
identification had been made earlier by
die disciples (Jn 1:41,49), there was an
ever increasing realization by the Twelve
of what these terms meant.

34-36. They came to the land, unto
Gennesaret. A fertile plain several miles
south of Capernaum. Since the discourse
in the synagogue at Capernaum seems to
have taken place on the day following the
miraculous feeding (Jn 6:22,59), this
paragraph may be a general description of
events tnat covered several days or weeks,
before and after the visit to Capernaum.
The desire of the sick to touch the hem of
his garment was probably motivated by
reports of the cure of hemorrhage that had
previously occurred in this region (9:20).

11) Conflict with the Pharisees over
Tradition. 15:1-20. Local opposition from
Galilean Pharisees (ch. 12) was now rein¬
forced by a delegation from Jerusalem.
Such opposition would increase in fre¬
quency and intensity during this final year.

1. From Jerusalem, Pharisees and
scribes. Probably sent from headquarters
to check on Jesus and harass him.

2. Why do thy disciples transgress.
Though the charge is oblique, the insinua¬
tion is clear that Jesus' teaching is re¬
sponsible for the breach. They wash not
their hands. The rabbinic custom (not
Mosaic) was not hygienic but ceremonial.
Its binding force was popularly con¬
sidered greater than that of the Law it-

MATTHEW 15:3-14

3. But he answered and said unto them,
Why do ye also transgress the commandment
of God by your tradition?

4. For God commanded, saying. Honor
thy father and mother: and. He that curseth
father or mother, let him die the death.

5. But ye say, Whosoever shall say to his
father or his mother, It is a gift, by what¬
soever thou mightest be profited by me;

6. And honor not his father or his mother,
he shall be free. Thus have ye made the com¬
mandment of God of none effect by your
tradition.

7. Ye hypocrites, well did Esaias prophesy
of you, saying,

8. This people draweth nigh unto me with
their mouth, and honoreth me with their
lips; but their heart is far from me.

9. But in vain they do worship me, teach¬
ing/or doctrines the commandments of men.

10. And he called the multitude, and said
unto them. Hear, and understand:

11. Not that which goeth into the mouth
defileth a man; but that which cometh out of
the mouth, this defileth a man.

12. Then came his disciples, and said unto
him, Knowest thou that the Pharisees were
offended, after they heard this saying?

13. But he answered and said, Every
plant, which my heavenly Father hath not
planted, shall be rooted up.

14. Let them alone: they be blind leaders
of the blind. And if the blind lead the blind,
both shall fall into the ditch.

self, and some rabbis went to absurd
lengths to observe it (see Mk 7:4). 3. Why
do you also transgress the commandment
of God. An admission that Christ's disci¬
ples transgressed the elders' tradition, but
the contrast to the commandment of God
showed the logic of such action. 4-6. Some
traditions actually violated the Law itself.
The fifth commandment (Ex 20:12; 21:17)
was violated by the callous strategem of
calling whatever might have been used for
assisting one's parents a gift (to God), and
thus beyond the claim of the parents. As
if God wants from a man what belongs to
his parents! Whether the property even¬
tually was given to God is not discussed,
though there are evidences of abuses. 7-9.
To summarize, Jesus cites Isa 29:13, in
which this people may be regarded not
merely as contemporaries of the prophet,
but as the nation of Israel throughout her
history; or else the denunciation of Isaiah's
contemporaries was a typical prophecy of
Messiah's contemporaries. 10. And he
called the multitude. The preceding ex¬
change had been somewhat private be¬
tween Christ and the Pharisees and
scribes. 11. Not that which goeth into the
mouth defileth a man. Defileth is literally
makes common , derived from the Leviti-
cal distinction between foods allowed by
God and all others, viewed as common,
profane, “unclean." By this statement, Je¬
sus is not abrogating the Levitical code
(nor should Mk 7:19 be so interpreted),
an abrogation not announced till after
Pentecost (Acts 10—11), but was stating
the principle that moral defilement is spir¬
itual, not physical. Food is amoral (I Tim
4:3-5). Sin lies in the heart of the man who
disobeys God and perverts its use. Even
the defilement arising to a Jew from eat¬
ing meat Levitically unclean was caused
not by the food itself, but by the rebellious
heart that acted in disobedience to God.
12-14. The disciples were apparently dis¬
turbed over Christ's offending these in¬
fluential Pharisees, and 15:15 indicates
they did not understand fully the import
of Jesus' statement. Every plant. Doctrine
of mere human tradition, such as these
Pharisees were demanding. Shall be rooted
up. A prediction of ultimate destruction
of all false doctrine, the symbolism per¬
haps including the persons holding these
teachings (cf. 13:19,38 for similar com¬
bining). Let them alone. As teachers of
spiritual truth, the traditionalists were to
be abandoned. They were as blind spir¬
itually as those who depended on them.
Pit. Not a clitch (AV) beside the road, but
an open cistern in the field.

15. Declare unto us this parable. Peter

MATTHEW 15:15-25

15. Then answered Peter and said unto
him. Declare unto us this parable.

16. And Jesus said, Are ye also yet with¬
out understanding?

17. Do not ye yet understand, that what¬
soever entereth in at the mouth goeth into
the belly, and is cast out into the draught?

18. But those things which proceed out of
the mouth come forth from the heart; and
they defile the man.

19. For out of the heart proceed evil
thoughts, murders, adulteries, fornications,
thefts, false witness, blasphemies:

20. These are the things which defile a
man: but to eat with unwashen hands de-
fileth not a man.

21. Then Jesus went thence, and departed
into the coasts of Tyre and Sidon.

22. And, behold, a woman of Canaan
came out of the same coasts, and cried unto
him, saying, Have mercy on me, O Lord,
thou Son of David; my daughter is griev¬
ously vexed with a devil.

23. But he answered her not a word. And
his disciples came and besought him, saying,
Send her away; for she crieth after us.

24. But he answered and said, I am not
sent but unto the lost sheep of the house of
Israel.

25. Then came she and worshipped him,
saying, Lord, help me.

referred to the statement of 15:11 (as com¬
parison with Mk 7:15-17 indicates). Par¬
able is used here in the sense of “difficult
saying.” The difficulty lay not in the use
of symbols but in the departure from tra¬
dition, which had confused moral and
ceremonial defilement. 16. Are ye also
even yet without understanding? Christ's
amazement, though he had not dealt with
this specific subject before (but compare
9:14-17; chs. 5—7), suggests that spiritual¬
ly enlightened persons should have under¬
stood this principle, for it has always been
true. 17. Whatever defilement is attached
to foods entering the mouth is physical and
is removed from the body at the draught,
i.e., the latrine, or privy. 18,19. But things
proceeding out of the mouth are spiritually
defiling, for all sinful words and deeds find
their source in evil thoughts, arising in an
evil heart (cf. 5:21-48). After evil thoughts,
violations of the Commandments, from
the sixth through the ninth, are listed, con¬
cluding with blasphemies—abusive speech
against God or man. 20. To eat with un¬
washen hands defileth not. Thus Jesus
summarizes by returning to the original
question.

12) Withdrawal to Phoenicia, and
Healing of a Canaanitish Woman's Daugh¬
ter. 15:21-28. The forthright attack By
the Pharisees (vv. 1,2), emboldened by
the recent execution of John and the op¬
position of Herod, prompted this second
withdrawal. The interview with the wom¬
an pictures clearly the historical setting of
Christ’s ministry, together with the wider
aspects of his grace. 21. Withdrew into
the parts of Tyre and Sidon (ASV). Though
some dispute the point, it seems clear that
Jesus actually left the land of Israel and
Herod's jurisdiction (cf. also Mk 7:31,
ASV), to stay secluded for a time in Phoe¬
nicia. 22. A Canaanitish woman. By race.
Inhabitants of this region are called Ca-
naanites in Num 13:29; Jud 1:30,32,33.
Mark 7:26 designates her as Syrophoeni-
cian in citizenship. Son of David. This
Messianic designation by the woman im¬
plies some awareness of Jewish religion;
yet the passage does not suggest that she
was a proselyte. 23. He answered her not
a word. Partly to be explained by Jesus'
attempt to remain secluded (Mk 7:24).
However, the discussion that follows indi¬
cates the focus of Christ's mission, and
this procedure of Jesus made the instruc¬
tion most effective. The fact that Mark
omits mention of Christ's silence may indi¬
cate that this action was not so startling
as one might suppose. Send her away. This
statement by the impatient disciples may

MATTHEW 15:26-33

26. But he answered and said, It is not
meet to take the children’s bread, and to cast
it to dogs.

27. And she said. Truth, Lord: yet the
dogs eat of the crumbs which fall from their
masters* table.

28. Then Jesus answered and said unto
her, O woman, great is thy faith: be it unto
thee even as thou wilt. And her daughter was
made whole from that very hour.

29. And Jesus departed from thence, and
came nigh unto the sea of Galilee; and went
up into a mountain, and sat down there.

30. And great multitudes came unto him,
having with them those that were lame,
blind, dumb, maimed, and many others, and
cast them down at Jesus’ feet; and he healed
them:

31. Insomuch that the multitude won¬
dered, when they saw the dumb to speak, the
maimed to be whole, the lame to walk, and
the blind to see: and they glorified the God
of Israel.

32. Then Jesus called his disciples unto
him, and said, I have compassion on the mul¬
titude, because they continue with me now
three days, and have nothing to eat: and I
will not send them away fasting, lest they
faint in the way.

33. And his disciples say unto him,
Whence should we have so much bread in
the wilderness, as to fill so great a multitude?

imply that Christ should grant her request
and thus dismiss the case, for his reply
reveals that an appeal had been made. 26.
To take the children’s bread and cast it to
dogs. This Gentile woman was acquainted
with the Jews’ custom of referring to Gen¬
tiles as dogs and to themselves as God’s
children. The seeming harshness of Christ’s
expression is softened by the fact that the
term denotes not the vicious, wild scaven¬
gers that roamed the streets, but little dogs
(kunavia) that lived as pets in people’s
houses. Jesus told this Gentile what he had
told a Samaritan woman, that at this time
all were dependent on Israel for Messiah
and his blessings (Jn 4:21-23). Jesus had
healed Gentiles on other occasions, but
here in Phoenicia he had to be careful not
to give the impression that he was aban¬
doning Israel (cf. Mt 4:24; 8:5). 27,28.
Even the little dogs eat of the crumbs. The
woman accepted fully the divine order,
and her faith grasped the truth that ap¬
plied to her. It was this faith that Christ
praised. Great is thy faith. The second
Gentile to be praised for faith (8:10), and
the third instance of Christ’s healing at a
distance (Mt 8:13; Jn 4:50).

13) Return to the Sea of Galilee (De-
capolis, Mk 7:31), and Performing of Mir¬
acles. 15:29-38. Mark shows that Jesus
proceeded northward in Phoenicia through
Sidon, then eastward across the Jordan,
and finally southward through Decapolis
till he reached the Sea of Galilee. This
route suggests that he deliberately avoided
the domain of Herod Antipas.

29-31. Healing the multitudes. 29. Sea
of Galilee. Apparently the southeast shore.

30. Multitudes came. Of the many who
were healed, Mark has described the case
of a deaf and dumb man (Mk 7:32-37).

31. They glorified the God of Israel. An
indication that these were Gentile environs
in which Jesus imparted the knowledge of
the true God and the Messianic promises.

32-38. Feeding the four thousand. To
claim that this narrative relates the same
incident as the feeding of the five thousand
is to make this Gospel and Mark mere col¬
lections of traditions that have become
confused, and to treat the words of Jesus
in Mt 16:9,10 as mere invention. The dif¬
ferences in details are numerous, and there
is nothing essentially improbable about
two miraculous feedings. 32. They con¬
tinue with me now three days. What food
had been brought was now exhausted. 33.
Whence should we have so much bread?
To insist that the Twelve had forgotten the
previous feeding is unwarranted. They
merely state their personal Inability to sup-

MATTHEW 15:34-16:4

34. And Jesus saith unto them, How
many loaves have ye? And they said, Seven,
and a few little fishes.

35. And he commanded the multitude to
sit down on the ground.

36. And he took the seven loaves and the
fishes, and gave thanks, and brake them, and
gave to his disciples, and the disciples to the
multitude.

37. And they did all eat, and were filled:
and they took up of the broken meat that
was left seven baskets full.

38. And they that did eat were four thou¬
sand men, beside women and children.

39. And he sent away the multitude, and
took ship, and came into the coasts of
Magdala.

CHAPTER 16

THE Pharisees also with the Sadducees
came, and tempting desired him that he
would show them a sign from heaven.

2. He answered and said unto them,
When it is evening, ye say, It will be fair
weather: for the sky is red.

3. And in the morning, It will be foul
weather to-day: for the sky is red and lower¬
ing. O tje hypocrites, ye can discern the face
of the sky; but can ye not discern the signs of
the times?

4. A wicked and adulterous generation
seeketh after a sign; and there shall no sign
be given unto it, but the sign of the prophet
Jonas. And he left them, and departed.

ply, and refrain from presuming to ask
Jesus for another miracle (in view of Jn
6:26). 34-38. From seven loaves and a few
fishes Christ fed the multitude, of four
thousand men and their families in much
the same way as he had fed the five thou¬
sand. The uneaten pieces amounted to
seven baskets full. Here the baskets are
the larger spurides, or hampers, which the
disciples may have been using on their
recent journey, as compared to the smaller
kophinoi of 14:20, a distinction maintained
in 16:9,10. The seven baskets may have
contained more than the twelve on the
previous occasion.

14) Renewed Conflict with the Pharisees
and Sadducees. 15:39—16:4.

39. Magdala. Better, Magadan. The
location is unknown. Mark 8:10 has Dal-
manutha , the location of which is similarly
uncertain. The place was apparently on
the west shore of Galilee. 16:1. Pharisees
and Sadducees came. Traditional foes,
joined by a common hatred of Jesus. Sad¬
ducees appear only two other times in the
Gospel record: at John’s baptism (3:7), and
during Christ’s last week (22:23). A sign
from heaven. This request, similar to that
in 12:38, minimizes all previous miracles
of Jesus, and demands a spectacular dis¬
play that is unmistakably of heavenly
origin. This they asked with the ulterior
design of tempting him, by making him
do what he had formerly refused to do
(12:39) or else discrediting him by show¬
ing his inability. The part of Christ’s reply
recorded in 16:2,3 is missing in many
ancient manuscripts, but contained by
some. The figure is similar to that in Lk
12:54-56. It calls attention to men’s ability
to forecast the weather from available data,
but the complete inability of Christ’s con¬
temporaries to read the spiritual signs of
the times. John’s preaching, Jesus’ teach¬
ing and works, Daniel’s prophecy of the
seventy weeks—all should have been sig¬
nificant factors to the discerning. 4. The
sign of the prophet Jonah. (Cf. comment
on 12:38-40.) A reference to Christ’s bod¬
ily resurrection. This was the great sign to
which he always pointed when pressed (Jn
2:18-22; Mt 12:38-40), to believers a pre¬
cious proof of their redemption but to un¬
believers a portent of coming judgment by
the risen Christ.

15) Withdrawal to the Region of Cae¬
sarea Philippi. 16:5-17:23. This fourth re¬
tirement takes Jesus again to Gentile sur¬
roundings, away from the tensions of con¬
stant opposition (cf. Bethsaida Julias, 14:
13; Phoenicia, 15:21; Decapolis, 15:29;

MATTHEW 16:5-16

5. And when his disciples were come to
the other side, they had forgotten to take
bread.

6. Then Jesus said unto them, Take heed
and beware of the leaven of the Pharisees
and of the Sadducees.

7. And they reasoned among themselves,
saying. It is because we have taken no bread.

8. Which when Jesus perceived, he said
unto them, O ye of little faith, why reason ye
among yourselves, because ye have brought
no bread?

9. Do ye not yet understand, neither re¬
member the five loaves of the five thousand,
and how many baskets ye took up?

10. Neither the seven loaves of the four
thousand, and how many baskets ye took up?

11. How is it that ye do not understand
that I spake it not to you concerning bread,
that ye should beware of the leaven of the
Pharisees and of the Sadducees?

12. Then understood they how that he
bade them not beware of the leaven of
bread, but of the doctrine of the Pharisees
and of the Sadducees.

13. When Jesus came into the coasts of
Caesarea Philippi, he asked his disciples,
saying, Whom do men say that I, the Son of
man, am?

14. And they said, Some say that thou art
John the Baptist; some, Elias; and others,
Jeremias, or one of the prophets.

15. He saith unto them, But whom say ye
that I am?

16. And Simon Peter answered and said,
Thou art the Christ, the Son of the living
God.

Mk 7:31). During this period, perhaps of
several months' duration, occurred the mo¬
mentous confession of Peter, Christ's de¬
tailed prediction of His coming passion,
and the Transfiguration.

5-12. Conversation en route. 5. To the
other side, i.e., to the northeast part (Beth-
saida Julias, Mk 8:22), en route to Cae¬
sarea Philippi (Mt 16:13). Forgot to take
bread. Rapid departure from Magadan
may have caused this oversight, so that
only one old loaf could be found in the
boat (Mk 8:14). 6. Leaven of the Phar¬
isees and Sadducees. (On leaven, see 13:
33.) The permeating evil influence of these
determined opponents of Christ is the point
involved. 7-11. Yet the disciples, embar¬
rassed at their oversight, failed to grasp the
symbolism. O ye of little faith. Jesus knew
that their failure to understand was due to
their anxiety over provisions, and reminded
them of the lessons of trust they should
have learned. 12. The teaching of the Phar¬
isees and Sadducees. Pharisees were legal¬
ists and traditionalists, whose emphasis
upon ritual was hypocritical and spiritually
deadening (Lk 12:1). Sadducees were ra¬
tionalists, who did not believe in resurrec¬
tion nor in the existence of spirit beings
that cannot be explained naturally (Acts
23:8). They numbered among themselves
the priestly hierarchy of Israel. Warning
against such subtle rationalistic teachings
is still pertinent.

13-20. Peter's confession. 13. The parts
of Caesarea Philippi (ASV). The outlying
villages (Mk 8:27). Jesus is not said to have
entered the city. Caesarea Philippi. About
twenty-five miles north of the Sea of Gal¬
ilee. 14. The variety of opinions which
men held concerning Jesus showed that al¬
though many connected him with Messi¬
anic prophecy, none regarded him prop¬
erly. John the Baptist was the predicted
forerunner (3:1-3; 14:1,2). Elijah was to
precede the “day of the Lord" (Mai 4:5,6).
Jeremiah was expected by some to appear
and restore the ark he had supposedly
hidden (II Macc 2:1-8). 15,16. After caus¬
ing the Twelve to dispose of erroneous
ideas, Jesus asked their personal opinion.
Thou art the Christ, the Son of the living
God. All doubtless concurred, but Peter
rose to the occasion with the unequivocal
response. Similar statements had been ut¬
tered before, some much earlier (Jn 1:41,
49), but many false notions about the char¬
acter and purpose of Messiah needed to be
removed. Thus the statement by Peter here
is not the product of early enthusiasm but
of studied reflection and solemn faith. The
popular notion of a mere political leader is
superseded by the concept of the Messiah

MATTHEW 16:17-19

17. And Jesus answered and said unto
him, Blessed art thou, Simon Bar-jona: for
flesh and blood hath not revealed it unto
thee, but my Father which is in heaven.

18. And I say also unto thee, That thou
art Peter, and upon this rock I will build my
church; and the gates of hell shall not prevail
against it.

19. And I will give unto thee the keys of
the kingdom of heaven: and whatsoever thou
shalt bind on earth shall be bound in heaven;
and whatsoever thou shalt loose on earth
shall be loosed in heaven.

as the Son of God, the definite article the
marking him out as unique. 17. Such spir¬
itual knowledge was not the product of
unaided humanity (flesh and blood; com¬
pare this expression in Gal 1:16; Eph 6:12;
Heb 2:14), but of divine revelation. Spirit¬
ual truth can be comprehended only by
those whose spiritual faculties have been
made alive by God (I Cor 2:11-14). Such
spiritual discernment was an evidence of
Peter's blessed spiritual state.

18. Upon this rock I will build my
church. There is an obvious play upon the
words Peter ( Petros , proper name denoting
a piece of rock) and rock ( petra , a rocky
mass). The spiritual body, the church, men¬
tioned here for the first time, is built upon
the divinely revealed fact about Christ
confessed by Peter (I Cor 3:11; I Pet 2:4)
as men are made aware of and acknowl¬
edge His person and work (so Chrysostom,
Augustine). Another view common among
some Protestants (Alford, Broadus, Vin¬
cent) is that Peter (along with the other
apostles; Eph 2:20; Rev 21:14) is the
rock, but without the papal supremacy
ascribed to him by unscriptural Romish
notions. The gates of Hades shall not pre¬
vail against it. Hades (equivalent to Sheol),
the realm of the dead. Gates. The en¬
trance to Hades, which is usually death.
Christs Church, which would be inaug¬
urated at Pentecost, would not be at the
mercy of physical death, for the Lord's
resurrection would insure the resurrection
of all believers. More specifically, believ¬
ers who die before the resurrection go
immediately to be with Christ, not to
Hades (Eph 4:8, RSV; Phil 1:23; II Cor
5:8). 19. The keys of the kingdom of heav¬
en. Keys symbolize authority to open. To
thee relates this promise to Peter alone. It
refers to the choice of Peter, as first among
equals, for officially opening the kingdom
(since Pentecost, including the whole
sphere of Christian profession; cf. 13:3-52)
to Jews (Acts 2:14 §f.) and Gentiles (Acts
10:1—11:18; 15:7,14). Some, however, ex¬
plain the passage eschatologically, as ap¬
plying to the reign of the saints over the
earth in the Millennium (A. J. McClain,
The Greatness of the Kingdom, p. 329
f.). Whatsoever thou shalt bind on earth.
This part of the responsibility was later
given to all the disciples (18:18), who were
eventually empowered for the task (Jn
20:22,23). If Jn 20:23 be an explanation
of the binding and loosing, as meaning
remitting and retaining sins, then Acts
10:43 is an instance of its exercise. By the
proclamation of the Gospel, announce¬
ment is made that acceptance brings
loosing from sin's guilt and penalty, and

MATTHEW 16:20-26

20. Then charged he his disciples that
they should tell no man that he was Jesus the
Christ.

21. From that time forth began Jesus to
show unto his disciples, how that he must go
unto Jerusalem, and suffer many things of
the elders and chief priests and scribes, and
be killed, and be raised again the third day.

22. Then Peter took him, and began to re¬
buke him, saying, Be it far from thee, Lord:
this shall not be unto thee.

23. But he turned, and said unto Peter,
Get thee behind me, Satan: thou art an
offense unto me: for thou savorest not the
things that be of God, but those that be of
men.

24. Then said Jesus unto his disciples, If
any man will come after me, let him deny
himself, and take up his cross, and follow me.

25. For whosoever will save his life shall
lose it: and whosoever will lose his life for
my sake shall find it.

26. For what is a man profited, if he shall
gain the whole world, and lose his own soul?
or what shall a man give in exchange for his
soul?

rejection leaves the sinner bound for judg¬
ment. 20. Tell no man that he was the
Christ. The populace as yet would only
be politically aroused by such disclosure.

21-27. Jesus’ prediction of his death
and resurrection. 21. From that time forth
began Jesus. Now that Jesus had a nucleus
of followers who truly believed in him as
Messiah (16:16), he entered upon a per¬
iod of plain teaching regarding his re¬
demptive work. Elders, chief priests, and
scribes formed the Sanhedrin. Be killed
and be raised again. Though Christ clear¬
ly predicted his resurrection following his
death, this consequence failed to register
with the Twelve. Third day. Equivalent to
“after three days,” Mk 8:31. 22. Peter’s
remonstrance, Be it far from thee. Lord
(an idiom meaning, “God have mercy on
thee and spare thee”), showed his com¬
plete failure to recognize in the Jewish
Messiah the aspect of suffering (Isa 53).
23. Get thee behind me, Satan. Similar to
Jesus’ words to Satan in 4:10, uttered
here in a comparable situation. Satan,
using Peter as his tool, was again trying
to turn Jesus aside from the suffering that
was His lot. Thou mindest not the things
of God (ASV). Peter’s divinely revealed
avowal (v.16) had briefly displayed the
appropriateness of his Christ-given name,
but here he shows the presence of carnal
weakness. Before Pentecost the Twelve
often vacillated between keen spiritual dis¬
cernment and the grossest carnality. And
such is often tragically the case among be¬
lievers today.

24. At this point Jesus and the Twelve
were joined by a multitude (Mk 8:34),
even though the Lord had been in rela¬
tive seclusion. Let him deny himself, i.e.,
renounce or disown himself, as far as be¬
ing able to merit eternal life is concerned.
Take up his cross and follow me. A well-
known figure of suffering and death (cf.
comment on 10:38,39). Here it pictures
the conversion of a sinner who must recog¬
nize his own spiritual poverty, and then
accept Christ (His person and teaching),
even though it will mean assuming, in
some sense, suffering that would otherwise
not occur. 25. Whosoever will save his life
shall lose it (cf. on 10:39). He who is un¬
willing to assume the hazards involved in
being a disciple of Christ will ultimately
lose his life eternally. But the converse is
also true. 26. If he shall gain the whole
world and forfeit his life (ASV). Life is
psyche , the Greek term covering both
English concepts of “life” and “soul.” Luke
9:25 uses the word “self.” The figure pic¬
tures a business transaction in which a
man exchanges his very life (including the

27. For the Son of man shall come in the
glory of his Father with his angels; and then
he shall reward every man according to his
works.

28. Verily I say unto you, There be some
standing here, which shall not taste of death,
till they see the Son of man coming in his
kingdom.

CHAPTER 17

AND after six days Jesus taketh Peter,
James, and John his brother, and bringeth
them up into a high mountain apart,

2. And was transfigured before them: and
his face did shine as the sun, and his raiment
was white as the light.

3. And, behold, there appeared unto them
Moses and Elias talking with him.

MATTHEW 16:27-17:3

soul) for this worlds attractions. What
would such a man use to buy back his
psyche? 27. The Son of man shall come.
At Christ’s second coming, he will settle
all accounts. Thus, suffering for Christ,
even unto death, will receive its proper re¬
ward. 28. To stress the reality of his com¬
ing and kingdom as an incentive to men to
follow him, even in suffering, Christ gave
the promise of verse 28. This coming of
the Son of man in his kingdom is explained
by some as the destruction of Jerusalem
and by others as the beginning of the
Church. But referring it to the Transfigura¬
tion meets the requirements of the context
(all Synoptists follow this statement with
the Transfiguration, Mk 9:1; Lk 9:27).
Furthermore, Peter, who was one of those
standing here, referred to the Transfigura¬
tion in the same words (II Pet 1:16-18).
Chafer calls the Transfiguration a “pre¬
view of the coming kingdom on earth”
(L. S. Chafer, Systematic Theology, V,
85).

17:1-13. The Transfiguration. At this
strategic moment in the ministry of Jesus,
when he had evoked from Peter the true
designation of himself (16:16), and had an¬
nounced his coming death and resurrec¬
tion, there was granted to three disciples
this most remarkable experience.

1. After six days. So also Mk 9:2.
Lukes “about eight days” (9:28) counts
the termini as well as the interval. Peter,
James, and John. These former business
associates (Lk 5:10) were granted special
privileges on two other occasions (Lk
8:51; Mt 26:37). Can it be that they had
more spiritual perception at this time than
the others? High mountain. The tradition¬
al Mount Tabor is contextually unlikely.
More probable is a location near Caesarea
Philippi (16:13), perhaps one of the spurs
of Hermon. 2. He was transfigured before
them. The verb (metamorphoo) denotes a
transformation of the essential form, pro¬
ceeding from within, and is used in Rom
12:2 and II Cor 3:18 of the spiritual trans¬
formation that characterizes Christians as
the new nature is manifested in them.
Though for believers this transformation is
a gradual experience, to be completed
when Christ is seen (II Cor 3:18; I Jn 3:2),
in the case of Jesus, the glorious form that
was usually veiled was briefly displayed.
3. Moses and Elijah, the outstanding repre¬
sentatives, in Jewish thinking, of the Law
and the Prophets, appeared talking with
him about the coming events at Jerusalem
(Lk 9:31). Such conversation showed the
disciples that the death of Messiah was
not incompatible with the OT. Viewing
the Transfiguration as a preview of the

MATTHEW 17:4-14

4. Then answered Peter, and said unto
Jesus, Lord, it is good for us to be here: if
thou wilt, let us make here three tabernacles;
one for thee, and one for Moses, and one for
Elias.

5. While he yet spake, behold, a bright
cloud overshadowed them: and behold a
voice out of the cloud, which said. This is my
beloved Son, in whom I am well pleased;
hear ye him.

6. And when the disciples heard it, they
fell on their face, and were sore afraid.

7. And Jesus came and touched them, and
said, Arise, and be not afraid.

8. And when they had lifted up their eyes,
they saw no man, save Jesus only.

9. And as they came down from the
mountain, Jesus charged them, saying, Tell
the vision to no man, until the Son of man be
risen again from the dead.

10. And his disciples asked him, saying.
Why then say the scribes that Elias must first
come?

11. And Jesus answered and said unto
them, Elias truly shall first come, and restore
all things.

12. But I say unto you, That Elias is come
already, and they knew him not, but have
done unto him whatsoever they listed. Like¬
wise shall also the Son of man suffer of them.

13. Then the disciples understood that he
spake unto them of John the Baptist.

14. And when they were come to the mul¬
titude, there came to him a certain man,
kneeling down to him, and saying,

Messianic kingdom (16:28), some have
seen in Moses (who had died) and Elijah
(who had passed from this life without
dying) representatives of the two groups
that Christ will bring with him to estab¬
lish his kingdom: dead saints who are
resurrected and living saints who have
been translated. Likewise the three dis¬
ciples are seen as representing men living
on earth at the time of the Second Advent
(L. S. Chafer, Systematic Theology, V,
85-94; G. N. H. Peters, Theocratic King -
dom , II, 559-561). 4,5. Peter answered,
i.e., responded to the situation. A desire
to prolong this experience prompted Peter
to offer to erect (I will make) three brush
tabernacles, such as worshipers built for
the Feast of Tabernacles. In response, the
Divine voice came out of the cloud ac¬
knowledging Jesus as God's beloved Son,
and commanding the disciples, Hear ye
him. Moses and Elijah had nothing new
to impart (Heb 1:1,2). 6-9. Frightened by
the voice, the disciples were reassured but
cautioned at the conclusion of these events.
Tell the vision to no man. Apparently not
even the other apostles were to be in¬
formed at this time. The things they had
witnessed would only confuse and politi¬
cally arouse the less perceptive. 10. Why
then say the scribes that Elijah must first
come? The presence of Elijah on the
mount and the subsequent command to
silence prompted the question. If this was
the predicted coming of Elijah (Mai 4:5),
then surely it was time for public an¬
nouncement. If not, how could Jesus be
Messiah, for that personage was to be
preceded by Elijah? 11. Elijah indeed
cometh (ASV). Futuristic present form.
Jesus here claims that Mai 4:5 will be ful¬
filled. 12,13. Elijah is come already. To
the unspiritual Jews who were merely
hunting for signs, John himself had said,
“I am not Elijah" (i.e., the resurrected OT
prophet, Jn 1:21). Yet to those who were
spiritually sensitive, John had come “in
the spirit and power of Elijah" (Lk 1:17),
and men had been directed to Christ by
him. Thus Jesus' offer of the kingdom
was a valid offer, contingent upon national
acceptance, and Israel could not blame
the absence of Elijah for her failure to
recognize Jesus. God in his foreknowledge
knew that Israel, at the first coming of
Christ, would not be ready for the final
Elijah's ministry, and so he sent John “in
the spirit and power of Elijah" instead.

14-20. Healing of a demon-possessed
epileptic. Each Synoptist follows the
Transfiguration with this account, but the
narrative in Mark (9:14-29) is the fullest.

15. Lord, have mercy on my son, for he is

MATTHEW 17:15-26

15. Lord, have mercy on my son; for he is
lunatic, and sore vexed: for ofttimes he
falleth into the fire, and oft into the water.

16. And I brought him to thy disciples,
and they could not cure him.

17. Then Jesus answered and said, O
faithless and perverse generation, how long
shall I be with you? how long shall I suffer
you? bring him hither to me.

18. And Jesus rebuked the devil; and he
departed out of him: and the child was cured
from that very hour.

19. Then came the disciples to Jesus
apart, and said. Why could not we cast him
out?

20. And Jesus said unto them, Because of
your unbelief: for verily I say unto you, If ye
have faith as a grain of mustard seed, ye shall
say unto this mountain, Remove hence to
yonder place; and it shall remove: and noth¬
ing shall be impossible unto you.

21. Howbeit this kind goeth not out but
by prayer and fasting.

22. And while they abode in Galilee,
Jesus said unto them, The Son of man shall
be betrayed into the hands of men:

23. And they shall kill him, and the third
day he shall be raised again. And they were
exceeding sorry.

24. And when they were come to Caper¬
naum, they that received tribute money
came to Peter, and said, Doth not your mas¬
ter pay tribute?

25. He saith, Yes. And when he was come
into the house, Jesus prevented him, saying.
What thinkest thou, Simon? of whom do the
kings of the earth take custom or tribute? of
their own children, or of strangers?

26. Peter saith unto him, Of strangers.
Jesus saith unto him. Then are the children
free.

epileptic (ASV). Literally, moonstruck (cf.
Latin etymology of “lunatic”). The symp¬
toms are generally regarded as describing
epilepsy, produced here by demon posses¬
sion. 17. O faithless and perverse genera¬
tion. In words similar to those of Deut
32:5, Jesus cites the faithlessness of the
nine apostles as characteristic of their gen¬
eration. Their faithlessness consisted in
their failure to appropriate fully the power
granted them in 10:8. 18. Jesus by remov¬
ing the demon (the cause) brought about
the cure of the illness (the effect). 19. Why
could not we cast him out? This was
doubtless their first failure after they had
received Christ's authorization (10:8). 20.
Because of your unbelief. Not unbelief in
Jesus as Messiah, but doubts as to his
words given to them formerly (10:8). As
a grain of mustard seed. Its smallness was
proverbial. The power of faith is illus¬
trated by its ability to remove this moun¬
tain. (Did Jesus point to the Mount of
Transfiguration?) Rather than soften the
expression by making “mountain” sym¬
bolic of any difficulty, it is best to treat it
literally. However, it must be borne in
mind that Scriptural faith is a trust in
God's revealed Word and will. Hence
faith to move a mountain can be exercised
only when God reveals that to be his will.
Verse 21 is omitted by the best manu¬
scripts, being an interpolation from Mk
9:29.

22,23. Renewed prediction of death
and resurrection. While they were gather¬
ing themselves together in Galilee (ASV
marg.). Though manuscript evidence is
conflicting, this reading seems best at¬
tested and agrees well with Mk 9:30. Be¬
cause of Jesus' desire for secrecy, the
Twelve may have returned by separate
routes, and upon meeting again, received
this disclosure. The Son of man shall be
delivered up. Delivered up is less inter¬
pretative than betrayed (AV), though it
may suggest betrayal.

16) Instruction of the Twelve at Caper¬
naum. 17:24-18:35.

24-27. Payment of the temple tax. 24.
Capernaum. The final visit of Jesus to this
city of his residence. Does not your master
pay the half-shekel (didrachma)? This ec¬
clesiastical assessment, based on Ex 30:11-
16, was originally for the support of the
Tabernacle, and was reinstituted after the
Exile (Neh 10:32, one-third shekel). Ap¬
parently in Jesus' time the Jews followed
Nehemiah's annual plan, but charged at
Moses' rate. The payment, usually made
in the spring, was some months overdue.
25,26. Jesus spake first to him (ASV), i.e.,

MATTHEW 17:27-18:7

27. Notwithstanding, lest we should
offend them, go thou to the sea, and cast a
hook, and take up the fish that first cometh
up; and when thou hast opened his mouth,
thou shalt find a piece of money: that take,
and give unto them for me and thee.

CHAPTER 18

AT the same time came the disciples unto
Jesus, saying, Who is the greatest in the king¬
dom of heaven?

2. And Jesus called a little child unto him,
and set him in the midst of them,

3. And said. Verily I say unto you, Except
ye be converted, and become as little chil¬
dren, ye shall not enter into the kingdom of
heaven.

4. Whosoever therefore shall humble him¬
self as this little child, the same is greatest in
the kingdom of heaven.

5. And whoso shall receive one such little
child in my name receiveth me.

6. But whoso shall offend one of these lit¬
tle ones which believe in me, it were better
for him that a millstone were hanged about
his neck, and that he were drowned in the
depth of the sea.

7. Woe unto the world because of
offenses! for it must needs be that offenses
come; but woe to that man by whom the
offense cometh!

anticipated him. Recognizing Peter's con¬
fusion, arising from loyalty to Jesus' in¬
tegrity and perhaps anxiety over lack of
funds, our Lord shows by illustration that
the children of kings are exempt from toll.
Thus Jesus, the Son of God, is not person¬
ally obligated to pay tribute for the support
of God's house. 27. Lest we cause them to
stumble. For Jesus to have claimed his
privilege would very possibly have created
wrong impressions among the people, in¬
cluding perhaps disrespect for God's house.
The miracle, demonstrating Jesus' omni¬
science in knowing which fish had the
shekel, and his omnipotence in causing it
to be the first one caught, emphasized the
fact of his deity (and thus his right of
exemption from the tax), which might have
been obscured by the payment he intended
to make. Shekel. A stater , equal to four
drachmas or two half-shekels, and thus
sufficient for Jesus and Peter.

18:1-14. Instruction on greatness. 1.
Who is the greatest? The background of
this question lay in a dispute among the
disciples as they journeyed (Mk 9:33; Lk
9:46). Perhaps it had been kindled by the
prominence given to the three at Caesarea
Philippi (17:1) or to Peter in the temple
tax incident (17:27). 2-4. Calling to him¬
self a little child, he warned the disciples
that unless they turned from exalted opin¬
ions of themselves, their problem would
not be one of relative greatness but of en¬
trance into the kingdom of heaven (the
Messianic kingdom they looked for him to
establish). The absence of pride in position
is the aspect of childhood referred to here.
To enter Christ’s kingdom, a man must
realize his personal inadequacy, and his
complete dependence on the Lord. He
must experience a new birth (Jn 3:3 ff.).

5. One such little child, i.e., a person
who, by believing, has become as a little
child (cf. v. 6). Verses 5-14 no longer dis¬
cuss the actual child of the illustration
(1-4), but a childlike believer. In my name.
On the basis of Christ. Welcoming other
believers because of Christ (not because of
prestige, wealth, etc.) is regarded as done
to Christ himself (10:42). 6. Cause one of
these little ones which believe on me to
stumble. Little ones also refers to believers.
The awful judgment awaiting those who
would harm the faith of believers is made
dramatic by a comparison. Millstone. Lit¬
erally, ass stone , the larger upper stone
turned by an ass. 7. Though it is inevitable
that occasions of stumbling (ASV) occur,
for these are among God's means of dis¬
ciplining as well as molding the character
or believers, the human offender is morally
responsible for his guilt. 8,9. Thus, if nec-

MATTHEW 18:8-20

8. Wherefore if thy hand or thy foot
offend thee, cut them off, and cast them from
thee: it is better for thee to enter into life
halt or maimed, rather than having hvo
hands or two feet to be cast into everlasting
fire.

9. And if thine eye offend thee, pluck it
out, and cast it from thee: it is better for thee
to enter into life with one eye, rather than
having two eyes to be cast into hell fire.

10. Take heed that ye despise not one of
these little ones; for I say unto you, That in
heaven their angels do always behold the
face of my Father which is in heaven.

11. For the Son of man is come to save
that which was lost.

12. How think ye? if a man have a hun¬
dred sheep, and one of them be gone astray,
doth he not leave the ninety and nine, and
goeth into the mountains, and seeketh that
which is gone astray?

13. And if so be that he find it, verily I say
unto you, he rejoiceth more of that sheep,
than of the ninety and nine which went not
astray.

14. Even so it is not the will of your
Father which is in heaven, that one of these
little ones should perish.

15. Moreover if thy brother shall trespass
against thee, go and tell him his fault be¬
tween thee and him alone: if he shall hear
thee, thou hast gained thy brother.

16. But if he will not hear thee, then take
with thee one or two more, that in the
mouth of two or three witnesses every word
may be established.

17. And if he shall neglect to hear them,
tell it unto the church: but if he neglect to
hear the church, let him be unto thee as a
heathen man and a publican.

18. Verily I say unto you, Whatsoever ye
shall bind on earth shall be bound in heaven;
and whatsoever ye shall loose on earth shall
be loosed in heaven.

19. Again I say unto you. That if two of
you shall agree on earth as touching any
thing that they shall ask, it shall be done for
them of my Father which is in heaven.

20. For where two or three are gathered
together in my name, there am I in the midst
of them.

essary, one should take the most drastic
measures to avoid offending. (See on 5:
29,30.) 10. These little ones. Childlike
believers (not actual children, except as
they may be believers). Their angels. An¬
gels who are charged with the care of
believers as a group (Heb 1:14). There is
not sufficient warrant here for the idea that
each individual believer has a particular
angel assigned to him. (Acts 12:15 reflects
a current opinion of angels, but is not
necessarily a truth.) Verse 11 was probably
interpolated from Lk 19:10.

12-14. The importance of even the low¬
liest believer is illustrated by the parable
of The Lost Sheep. Since the shepherd is
greatly concerned over a single straying
sheep, how important is our obligation not
to minimize such unfortunate ones. This
parable was used on another occasion (Lk
15:4-7) to illustrate the salvation of sinners.

15-20. Instruction on procedure toward
offenders. 15. In spite of the severest warn¬
ings, offenses will be committed. Proce¬
dures are outlined to show the injured
party how to respond. His first responsi¬
bility is to go privately to the offender,
without waiting for an apology. Such pro¬
cedure makes it easier for him to obtain a
confession. If he is successful, he will gain
the offending brother as a friend and re¬
store him to the fellowship of the Lord
and the congregation. 16. If a second over¬
ture is necessary, several witnesses should
be present at the interview (see Deut 19:
15). 17. Tell it unto the church. When the
offender remains impenitent (and the sin
is sufficiently grave as to affect the con¬
gregation), the church must consider the
matter. The church here cannot mean the
synagogue, in view of the prerogatives
mentioned in 18:18,19. A Christian church
is in prospect, as indicated by the implied
absence of Jesus (v. 20). Failure to heed
the counsel of the church must cause the
offender to be treated as an outsider (Gen¬
tile, publican). Of course, such treatment
should involve efforts to reach him with
the Gospel. 18. Whatsoever ye shall bind
on earth (cf. 16:19). The decision of the
congregation in such matters, reached
through prayer, the Word, .and the Spirit,
will be ratified in heaven. See also Jn 20:
23. 19,20. The promise that prayer will
be answered if even two agree provides
additional proof that the prayerful deci¬
sions of the congregation in disciplinary
actions will be divinely honored. This
promise pertaining to united prayer must
be considered in the light of Christs other
teaching on the subject (cf. I Jn 5:14).
There am I in the midst. A promise of
Christ’s special presence in the smallest

MATTHEW 18:21-35

21. Then came Peter to him, and said.
Lord, how oft shall my brother sin against
me, and I forgive him? till seven times?

22. Jesus saith unto him, I say not unto
thee, Until seven times: but. Until seventy
times seven.

23. Therefore is the kingdom of heaven
likened unto a certain king, which would
take account of his servants.

24. And when he had begun to reckon,
one was brought unto him, which owed him
ten thousand talents.

25. But forasmuch as he had not to pay,
his lord commanded him to be sold, and Ids
wife, and children, and all that he had, and
payment to be made.

26. The servant therefore fell down, and
worshipped him, saying. Lord, have patience
with me, and I will pay thee all.

27. Then the lord of that servant was
moved with compassion, and loosed him, and
forgave him the debt.

28. But the same servant went out, and
found one of his fellow servants, which owed
him a hundred pence: and he laid hands on
him, and took him by the throat, saying, Pay
me that thou owest.

29. And his fellow servant fell down at his
feet, and besought him, saying. Have pa¬
tience with me, and I will pay thee all.

30. And he would not: but went and cast
him into prison, till he should pay the debt.

31. So when his fellow servants saw what
was done, they were very sorry, and came
and told unto their lord all that was done.

32. Then his lord, after that he had called
him, said unto him, O thou wicked servant, 1
forgave thee all that debt, because thou de-
siredst me:

33. Shouldest not thou also have had com¬
passion on thy fellow servant, even as I had
pity on thee?

34. And his lord was wroth, and delivered
him to the tormentors, till he should pay all
that was due unto him.

35. So likewise shall my heavenly Father
do also unto you, if ye from your hearts for¬
give not every one his brother their tres-

conceivable congregation.

21-35. Instruction on forgiveness. 21
Lord, how oft? The preceding explanation
regarding offenders implied a willingness
by the offended to forgive. Peter wondered
how far forgiveness should be extended
for repeated offenses. Seven times? Rab¬
binic teaching (based on Amos 1:3; Job
33:29,30, ASV) demanded only three. 22.
Jesus, however, lifted the matter beyond
the realm of practical computation by re¬
quiring seventy times seven. Rather than
seek a numerical standard, the believer
must follow the example of his Lord (Col
3:13).

23. The parable of the unmerciful serv¬
ant teaches that men who have experi¬
enced God’s forgiveness are accountable
to display forgiveness toward others. This
is the standard of the kingdom of heaven
(see comment on 13:11). The Oriental king
(interpreted as the heavenly Father; v. 35)
is depicted as making a reckoning with
his slaves. 24. One, apparently a satrap
with access to vast sums of the king’s rev¬
enue, was found to owe ten thousand tal¬
ents. (The value of a talent differed at
various times, according to the metal in¬
volved, but was always comparatively
high). 25-27. However, by prostrating him¬
self before the king, he secured a complete
cancellation of the debt (Greek, loan;
viewed graciously instead of as embezzle¬
ment). 28-30. Leaving the kings pres¬
ence, the forgiven servant proceeded to
demand settlement from a fellow servant
owing him a hundred pence (one penny,
denarius , equaled a day’s wages, 20:2), a
most insignificant amount compared to the
talents. 31-33. Shouldest not thou also
have had mercy. Certainly sinners who
have experienced God’s forgiveness ought
to display a kindred spirit toward others,
especially since offenses that men commit
against one another are infinitesimal when
compared with the enormity of man’s debt
to God. 34,35. Delivered him to the tor¬
mentors. Herein is the crux of the inter¬
pretation. It cannot refer to the eternal
ruin of one truly saved, for that would
conflict with the clearest teaching else¬
where. Neither can it refer to some non-
scriptural purgatory. Yet the fact that the
servant had been forgiven the debt makes
it unlikely that he was a mere professed
believer. However, if we view the torments
as temporal evils visited upon unforgiving
believers by their heavenly Father, the
previous difficulties are avoided. Torment¬
ors ( basanistai ) is derived from the verb
basanizd, which is used to describe sick¬
ness (Mt 4:24; 8:6), and adverse circum¬
stances (Mt 14:24). Lot “tormented his

MATTHEW 19:1-9

CHAPTER 19

AND it came to pass, that when Jesus had
finished these sayings, he departed from Gal¬
ilee, and came into the coasts of Judea
beyond Jordan;

2. And great multitudes followed him;
and he healed them there.

3. The Pharisees also came unto him,
tempting him, and saying unto him. Is it law¬
ful for a man to put away his wife for every
cause?

4. And he answered and said unto them.
Have ye not read, that he which made them
at the beginning made them male and fe¬
male,

5. And said. For this cause shall a man
leave father and mother, and shall cleave to
his wife: and they twain shall be one flesh?

6. Wherefore they are no more twain, but
one flesh. What therefore God hath joined
together, let not man put asunder.

7. They say unto him, Why did Moses
then command to give a writing of divorce¬
ment, and to put her away?

8. He saith unto them, Moses because of
the hardness of your hearts suffered you to
put away your wives: but from the begin¬
ning it was not so.

9. And I say unto you, Whosoever shall
put away his wife, except it be for fornica¬
tion, and shall marry another, committeth
adultery: and whoso marrieth her which is
put away doth commit adultery.

soul” by contact with evil men (II Pet 2:8).
Such torments God may use to chasten and
produce a proper spirit among his children
(I Cor 11:30-32). Thus the divine forgive¬
ness here is that which we must experience
daily in order to enjoy perfect fellowship
with our heavenly Father, and it fits well
this context in which relations among be¬
lievers are discussed (vv. 15-20).

B. In Perea. 19:1 — 20:16. Matthew
notes the departure of Jesus from Galilee
and describes the final journey to Jeru¬
salem. Comparison with Lk 9:51—18:14
indicates another trip to Jerusalem and a
ministry lasting some months. Thus a gap
of perhaps six months must be inferred in
19:1 between departed from Galilee and
came into the borders of Judea beyond
Jordan.

1) Teaching on Divorce. 19:1-12. 1. Be¬
yond Jordan. From the Greek per an (be¬
yond) came the name “Perea” for the dis¬
trict on the east side of the Jordan River.
3. Is it lawful for a man to put away his
wife for every cause? The strict school of
Shammai held that divorce was lawful only
for a wife's shameful conduct. Hillel, how¬
ever, interpreted Deut 24:1 in the widest
possible way, and allowed divorce for
every conceivable cause. Thus Jesus was
being asked, “Do you agree with the most
prevalent interpretation (Hillel's)?” 4-6.
Rather than align himself with either posi¬
tion, Jesus cites the purpose of God in
creation (Gen 1:27; 2:24). Since God’s
purpose called for man and wife to be one
flesh, any disruption of marriage violates
God’s will. 7,8. Why then did Moses com¬
mand? Their citing Moses (Deut 24:1) and
the bill of divorcement in opposition to
Jesus showed their misunderstanding of
that regulation. For the provision was a
protection of wives from men’s caprice,
not an authorization for husbands to di¬
vorce at will. 9,10. Except it be for forni¬
cation (cf. on 5:31). If fornication be re¬
garded as a general term including adult¬
ery (an identification most uncertain in the
NT), then our Lord allowed divorce only
for the cause of infidelity by the wife.
(Among Jews, only husbands could di¬
vorce. Mark, in writing for Gentile read¬
ers, states the converse also, Mk 10:12.)
However, if fornication be viewed in its
usual meaning, and referred here to un¬
chastity by the bride during betrothal
(cf. Joseph’s suspicions, Mt 1:18,19), then
Christ allowed no grounds whatever for
divorce of married persons. Thus he agreed
neither with Shammai nor Hillel. Such a
high and restricted view of marriage would

MATTHEW 19:10-20

10. His disciples say unto him, If the case
of the man be so with his wife, it is not good
to marry.

11. But he said unto them, All men can¬
not receive this saying, save they to whom it
is given.

12. For there are some eunuchs, which
were so born from their mother’s womb: and
there are some eunuchs, which were made
eunuchs of men: and there be eunuchs,
which have made themselves eunuchs for the
kingdom of heaven’s sake. He that is able to
receive it , let him receive it

13. Then were there brought unto him lit¬
tle children, that he should put his hands on
them, and pray: and the disciples rebuked
them.

14. But Jesus said, Suffer little children,
and forbid them not, to come unto me; for of
such is the kingdom of heaven.

15. And he laid his hands on them, and
departed thence.

16. And, behold, one came and said unto
him, Good Master, what good thing shall I
do, that I may have eternal life?

17. And he said unto him, Why callest
thou me good? there is none good but one,
that is, God: but if thou wilt enter into life,
keep the commandments.

18. He saith unto him, Which? Jesus said,
Thou shalt do no murder, Thou shalt not
commit adultery, Thou shalt not steal, Thou
shalt not bear false witness,

19. Honor thy father and thy mother:
and, Thou shalt love thy neighbor as thyself.

20. The young man saith unto him, All
these things have I kept from my youth up:
what lack I yet?

account for the disciples’ remonstrance, It
is not good to marry. It seems unlikely
that the disciples, after having imbibed
the ideals of Jesus, would have felt the
limiting of divorce to cases of adultery an
intolerable burden. 11. All men cannot
receive this saying, i.e., the statement of
the disciples. Though at times marriage
may not be expedient, not all men are so
constituted as to abstain. 12. Some are
incapable of marriage because of congen¬
ital defects; others because of injury or
restrictions imposed by men. Still others
may forego the privilege of marriage in
order to devote themselves more com¬
pletely to the service of God (e.g., Paul,
I Cor 7:7,8,26,32-35). This statement cer¬
tainly casts no reflection upon marriage;
rather it concludes a discussion in which
marriage was exalted to its original pure
state.

2) Blessing of the Children. 19:13-15.
The little children must have been very
small, some perhaps being infants (Mk
10:16). The disciples resented the intru¬
sion and rebuked the parents who had
brought them (cf. Mk 10:13; Lk 18:15).
Yet Jesus was always interested in the
young and the weak. During this delight¬
ful moment, he reminded the disciples of
a forgotten lesson (18:3). Of such is the
kingdom of heaven. Since entrance to this
Kingdom requires that men become child¬
like in faith, the disciples would do well
to be more gracious to actual children.

3) Interview with the Rich Young Man.
19:16-30. The reader should follow the
ASV in this passage, since much assimila¬
tion from parallel accounts appears in the
AV. 16. What good thing shall I do? This
young questioner (called a “ruler” by Luke)
felt sure that eternal life was gained by
the performance of deeds. 17. Why asketh
thou me concerning that which is good?
One there is who is good. Mark and Luke
indicate that Jesus had been addressed as
“Good Master.” Our Lord probed his
questioner by making him review how he
really estimated Jesus, and then sent him
to what God had already revealed in His
Law. 18,19. Jesus cited the sixth, seventh,
eighth, ninth, and fifth commandments of
the Decalogue, and a summarization of the
second table — love thy neighbor as thy¬
self. These were not stated as the means
of salvation (this was never the purpose
of the Law), but were intended to indicate
the young man’s need. 20. All these things
have I kept. Not the words of one brazen¬
ly self-righteous, but of one who thought
that conformity in externals constituted
keeping of the Law. 21. Perfect. Com-

MATTHEW 19:21-20:1

21. Jesus said unto him, If thou wilt be
perfect, go and sell that thou hast, and give
to the poor, and thou shalt have treasure in
heaven: and come and follow me.

22. But when the young man heard that
saying, he went away sorrowful: for he had
great possessions.

23. Then said Jesus unto his disciples,
Verily I say unto you, That a rich man shall
hardly enter into the kingdom of heaven.

24. And \gain I say unto you, It is easier
for a camel tx> go through the eye of a nee¬
dle, than for a rich man to enter into the
kingdom of God.

25. When his disciples heard it, they were
exceedingly amazed, saying, Who then can
be saved?

26. But Jesus beheld them, and said unto
them. With men this is impossible; but with
God all things are possible.

27. Then answered Peter and said unto
him. Behold, we have forsaken all, and fol¬
lowed thee; what shall we have therefore?

28. And Jesus said unto them, Verily I say
unto you, That ye which have followed me,
in the regeneration when the Son of man
shall sit in the throne of his glory, ye also
shall sit upon twelve thrones, judging the
twelve tribes of Israel.

29. And every one that hath forsaken
houses, or brethren, or sisters, or father, or
mother, or wife, or children, or lands, for my
name’s sake, shall receive a hundredfold, and
shall inherit everlasting life.

30. But many that are first shall be last;
and the last shall be first.

CHAPTER 20

FOR the kingdom of heaven is like unto a
man that is a householder, which went out
early in the morning to hire laborers into his
vineyard.

plete, mature, without the lack which he
sorely felt. Go, sell, give. Jesus unmasked
the young mans problem by demonstra¬
ting one of its effects. The exhortation to
dispense his belongings quickly revealed
how far short he had come in grasping the
spirit of God's commandments. Come,
follow me. Here is the positive invitation
to put faith in Christ. 22. He went away
sorrowful. The prospect of abandoning his
great possessions was so distressing that he
failed to find the goal he sought.

23. It is hard for a rich man to enter
(ASV). The difficulty with wealth lies not
in its possession (many righteous men in
Scripture had wealth — Abraham, Job, Jo¬
seph of Arimathaea) but in the false trust
it inspires (I Tim 6:17; Mk 10:24). 24.
Camel and needle’s eye are meant literal¬
ly, as attested by a similar Talmudic prov¬
erb using an elephant. The simile was
meant to show an impossibility by naming
the largest beast known in Palestine and
the smallest of apertures. 25. Who then
can be saved? The disciples apparently
subscribed in some measure to the prevail¬
ing view that riches indicated divine favor.
Hence if rich men were excluded, how
could others possibly be saved? Perhaps
there was latent the thought that all men
are afflicted to some degree with the de¬
sire for worldly wealth. 26. Jesus succinct¬
ly avowed that salvation is the work of
God. Only God can overrule this false
trust in human riches and provide true
righteousness.

27. We have left all. What the young
man had refused to do (cf. Mt 4:20,22;
9:9). What then shall we have? Not nec¬
essarily a reflection of a mercenary spirit,
‘but a forthright question that drew an ap¬
propriate answer. 28. Regeneration. The
word appears elsewhere in the NT only
in Tit 3:5 (of spiritual rebirth of the in¬
dividual). Here it denotes the rebirth that
will occur in society and creation when
Messiah establishes his reign (cf. Acts 3:21;
Rom 8:19). Twelve thrones. Specifically
for the Twelve in the Millennium. 29,30.
Any sacrifice made for Christ will be
amply rewarded. However, a caution must
be observed. Many (not all) that are first
shall be last. This axiom, repeated in 20:16
after an explanatory parable, is true in
many senses. Here the context suggests
its application to those who had first (in
time) established their relation to Christ
and might develop an attitude of pre¬
sumption.

4) Parable of the Laborers in the Vine¬
yard. 20:1-16. This parable illustrates
Christ’s previous teaching, and enlarges

MATTHEW 20:2-20

2. And when he had agreed with the la¬
borers for a penny a day, he sent them into
his vineyard.

3. And he went out about the third hour,
and saw others standing idle in the market
place,

4. And said unto them; Go ye also into
the vineyard, and whatsoever is right I will
give you. And they went their way.

5. Again he went out about the sixth and
ninth hour, and did likewise.

6. And about the eleventh hour he went
out, and found others standing idle, and saitli
unto them, Why stand ye here all the day
idle?

7. They say unto him, Because no man
hath hired us. He saith unto them, Go ye
also into the vineyard; and whatsoever is
right, that shall ye receive.

8. So when even was come, the lord of the
vineyard saith unto his steward. Call the la¬
borers, and give them their hire, beginning
from the last unto the first.

9. And when they came that were hired
about the eleventh hour, they received every
man a penny.

10. But when the first came, they sup¬
posed that they should have received more;
and they likewise received every man a
penny.

11. And when they had received it, they
murmured against the goodman of the
house,

12. Saying, These last have wrought but
one hour, and thou hast made them equal
unto us, which have borne the burden and
heat of the day.

13. But he answered one of them, and
said, Friend, I do thee no wrong: didst not
thou agree with me for a penny?

14. Take that thine is, and go thy way: I
will give unto this last, even as unto thee.

15. Is it not lawful for me to do what I
will with mine own? Is thine eye evil, be¬
cause I am good?

16. So the last shall be first, and the first
last: for many be called, but few chosen.

17. And Jesus going up to Jerusalem took
the twelve disciples apart in the way, and
said unto them,

18. Behold, we go up to Jerusalem; and
the Son of man shall be betrayed unto the
chief priests and unto the scribes, and they
shall condemn him to death,

19. And shall deliver him to the Gentiles
to mock, and to scourge, and to crucify him:
and the third day he shall rise again.

20. Then came to him the mother of
Zebedee’s children with her sons, worship¬
ping him, and desiring a certain thing of
him.

19:30 (cf. 20:16). 1. Householder. The
master of a vineyard needed an increase
of workers at harvest time. Early in the
morning. The first workers were hired at
dawn. 2. A penny (denarius) a day. The
usual wage for a laborer or soldier. 3-7.
Others standing idle. Not working because
no man had hired them. No hint is given
that they were lazy. From this group of
unemployed in the marketplace, the house¬
holder hired additional workers at 9 a.m.,
12 noon, 3 p.m., and 5 p.m. Each re¬
sponded immediately to the opportunity.
8. When even was come. Cf. Deut 24:15.
9-12. That those hired first might see what
was done, payment was begun with those
most recently hired. Each worker re¬
ceived one denarius, regardless of the
duration of his service. 13,14. To one of
the murmuring group which had labored
longest, the householder explained that
the contract had been fully performed. As
to the others, the employers obligation to
them was his own affair. 15. Is thine eye
evil because I am good? The sense is, Are
you envious (Prov 28:22) because I am
generous? 16. The last shall be first. This
statement, repeated from 19:30, shows
that the parable continued the previous
instruction of the Twelve (19:27-30). The

C arable teaches that service for Christ will
e faithfully rewarded, and that equal
faithfulness to one's opportunity will be
equally rewarded. However, only God
can adequately assess faithfulness and op¬
portunities, and thus human judgments
may be reversed. The ASV omits the final
clause of verse 16 on textual grounds.

C. In Judea. 20:17-34. Matthew is par¬
ticularly conscious of geographical move¬
ments (4:12; 16:13; 17:24; 19:1; 21:1).
Having been east of Jordan in Perea, Jesus
and his band now moved directly toward
Jerusalem. This section describes events
on the journey from Perea to Jerusalem,
in the vicinity of Jericho in Judea (v. 29).

1) Another Prediction of Christ's Death
and Resurrection. 20:17-19. The third di¬
rect and detailed prediction of Christ's
passion (cf. 16:21; 17:22,23, plus the bare
statement of 17:12). It enlarges upon some
of the previous information. For the first
time Jesus indicated that his death would
be at the hands of the Gentiles, who would
mock, scourge, and crucify him.

2) Ambitious Request of Zebedee's
Sons. 20:20-28. Mark presents the request
as coming from the sons. Matthew shows
that they at first asked through their moth¬
er, but that later they personally joined

MATTHEW 20:21-29

21. And he said unto her, What wilt thou?
She saith unto him, Grant that these my two
sons may sit, the one on thy right hand, and
the other on the left, in thy kingdom.

22. But Jesus answered and said, Ye know
not what ye ask. Are ye able to drink of the
cup that I shall drink of, and to be baptized
with the baptism that I am baptized with?
They say unto him, We are able.

23. And he saith unto them, Ye shall drink
indeed of my cup, and be baptized with the
baptism that I am baptized with: but to sit
on my right hand, and on my left, is not
mine to give, but it shall be given to them
for whom it is prepared of my Father.

24. And when the ten heard it, they were
moved with indignation against the two
brethren.

25. But Jesus called them unto him , and
said, Ye know that the princes of the Gen¬
tiles exercise dominion over them, and they
that are great exercise authority upon them.

26. But it shall not be so among you: but
whosoever will be great among you, let him
be your minister;

27. And whosoever will be chief among
you, let him be your servant:

28. Even as the Son of man came not to
be ministered unto, but to minister, and to
give his life a ransom for many.

29. And as they departed from Jericho, a
great multitude followed him.

the conversation. 20. Mother of Zebedee’s
children. Salome, apparently the sister of
the Virgin Mary, as shown by comparing
Mt 27:56 with Mk 15:40 and Jn 19:25.
21. The request for seats of highest honor
in Christs kingdom may have been
prompted by his previous revelation about
the twelve thrones (19:28). Though it
arose from the idea that the kingdom
would very shortly be established (Lk
19:11), and betrayed a spirit not alto¬
gether humble, it should be noted that it
was based on a firm faith that Jesus was
the Messiah and his kingdom a reality.
Such faith Jesus was willing to purge and
nourish. 22,23. Cup. Here a symbol of
Christ’s sufferings (cf. 26:39,42). To be
baptized with the baptism. Broadus ex¬
plains, “to be plunged in the same suffer¬
ings” (Comm, on Matt., p. 417). The as¬
sent of these two to the stern demands of
Jesus was doubtless sincere. James was the
first disciple to die for Christ (Acts 12:2);
John suffered variously over the longest
period of time. Yet assignment of the po¬
sitions requested is the prerogative of the
Father. 24. Moved with indignation. A re¬
sponse of the ten which may have been
aggravated by the procedure of the two
in pleading their case through a kins¬
woman of Jesus. 25-27. Our Lord’s an¬
swer showed that though human govern¬
ments maintain greatness by the authority
of various officials forced upon their in¬
feriors, his kingdom would be different.
Willingness to serve is the mark of spir¬
itual greatness. 28. The greatest examplar
of this principle is the Son of man. The
supreme display occurred at Calvary,
where he gave his life as a ransom to God,
against whom men have sinned and were
subject to penalty. For many. Christ’s
death here is clearly substitutionary, “in
the stead of” (anti) many. (See A. T. Rob¬
ertson, Grammar of the Greek New Testa¬
ment, pp. 572-574.) Many does not seem
intended to be restrictive here, but is in
contrast to the one who died. However,
the choice was a happy one in view of the
clear teaching elsewhere that not all would
avail themselves of the proffered salva¬
tion.

3) Healing of Two Blind Men. 20:29-
34. Parallel accounts (Mk 10:46-52; Lk
18:35-43) pose problems of harmonization,
but this fact prohibits any suggestion of
collusion. 29. As they departed from Jeri¬
cho. Mark agrees, but Luke places the in¬
cident on the approach to the city. The
main city of Roman Jericho, occupied by
poorer jews, lay about a mile east of
Herod’s winter headquarters (also called

MATTHEW 20:30-21:9

30. And, behold, two blind men sitting by
the wayside, when they heard that Jesus
passed by, cried out, saying. Have mercy on
us, O Lord, thou Son of David.

31. And the multitude rebuked them, be*
cause they should hold their peace: but they
cried the more, saying, Have mercy on us, O
Lord, thou Son of David.

32. And Jesus stood still, and called them,
and said. What will ye that I shall do unto
you?

33. They say unto him. Lord, that our
eyes may be opened.

34. So Jesus had compassion on them, and
touched their eyes: and immediately their
eyes received sight, and they followed him.

CHAPTER 21

AND when they drew nigh unto Jerusalem,
and were come to Bethphage, unto the
mount of Olives, then sent Jesus two disci¬
ples,

2. Saying unto them, Go into the village
over against you, and straightway ye shall
find an ass tied, and a colt with her: loose
them, and bring them unto me.

3. And if any man say aught unto you, ye
shall say. The Lord hath need of them; and
straightway he will send them.

4. All this was done, that it might be
fulfilled which was spoken by the prophet,
saying,

5. Tell ye the daughter of Sion, Behold,
thy King cometh unto thee, meek, and sit¬
ting upon an ass, and a colt the foal of an ass.

6. And the disciples went, and did as Jesus
commanded them,

7. And brought the ass, and the colt, and
put on them their clothes, and they set him
thereon.

8. And a very great multitude spread their
garments in the way; others cut down
branches from the trees, and strewed them in
the way.

9. And the multitudes that went before,
and that followed, cried, saying, Hosanna to
the Son of David: Blessed ts he that cometh
in the name of the Lord; Hosanna in the
highest.

Jericho), which contained the palace, for¬
tress, and houses of Heroas wealthy
friends. (See Lucetta Mowry, BA, XV, 2,
p. 34). Thus the miracle could have oc¬
curred between the two Jerichos, with
Luke understandably thinking in terms of
the Herodian city, where his next incident
(Zacchaeus) most probably occurred. 30-
34. Two blind men. The other evangelists
mention only the more prominent Barti-
maeus (cf. the two demoniacs, Mt 8:28).
Thou son of David. By this title they meant
the Messialf. Previously Jesus had pro¬
hibited its public use, but now as he ap¬
proaches Jerusalem, he is ready to claim
it (cf. 21:16; Lk 19:40).

D. In Jerusalem. 21:1—25:46. In trac¬
ing the movements of Jesus to Jerusalem,
Matthew omits the trip from Jericho to
Bethany six days before Passover (Jn
12:1), which preceded the Triumphal En¬
try by one day (Jn 12:12).

1) Triumphal Entry. 21:1-11. The first
of a series of visits to Jerusalem during
this final week (cf. 21:18; Mk 11:19). 1.
Bethphage. A village apparently between
Bethany and Jerusalem, since Jesus had
lodged in Bethany the previous night (Jn
12:1,12). Certain location is yet unknown.
Mount of Olives. The hill east of Jeru¬
salem that offered travelers their first
glimpse of the city. 2,3. The explicit in¬
structions of Jesus regarding the ass and
colt indicate the significance of the event.
On other occasions Jesus had usually
walked, and here the distance was not
more than two miles. 4,5. Fulfillment of
Zech 9:9 was the motivation for this act,
although the disciples were unaware of it
before the Resurrection (Jn 12:16). Jews
generally regarded the passage as Mes¬
sianic (Edersheim, Life and Times of Je¬
sus, II, 736). 6-8. Both animals were
brought (the ass being needed to quiet the
previously unridden colt), but all the
Evangelists testify that Jesus rode the colt.
Some from the multitude spread their gar¬
ments on the path as a mark of homage to
him whom they now acclaimed as King
(II Kgs 9:13). Others strewed palm fronds
in the way (Jn 12:13). The ass was a low¬
ly beast, and no Jewish king since Solomon
had ridden upon one officially. But meek¬
ness and lowliness were earmarks of Mes¬
siah predicted by Zechariah, and now ful¬
filled. 9. Hosanna. A Hebrew expression
meaning Save now. The shouts of the
crowd, employing the phrases of Ps
118:25,26, clearly proclaimed their hopes
for Jesus as Messiah, Son of David. Pre¬
viously Christ had shunned all such public
displays (although confessing his Messiah-

MATTHEW 21:10-20

10. And when he was come into Jerusa¬
lem, all the city was moved, saying. Who is
this?

11. And the multitude said. This is Jesus
the prophet of Nazareth of Galilee.

12. And Jesus went into the temple of
God, and cast out all them that sold and
bought in the temple, and overthrew the
tables of the money changers, and the seats
of them that sold doves,

13. And said unto them. It is written, My
house shall be called the house of prayer; but
ye have made it a den of thieves.

14. And the blind and the lame came to
him in the temple; and he healed them.

15. And when the chief priests and scribes
saw the wonderful things that he did, and
the children crying in the temple, and
saying, Hosanna to the Son of David; they
were sore displeased,

16. And said unto him, Hearest thou what
these say? And Jesus saith unto them. Yea;
have ye never read, Out of the mouth of
babes and sucklings thou hast perfected
praise?

17. And he left them, and went out of the
city into Bethany; and he lodged there.

IS. Now in the morning, as he returned
into the city, he hungered.

19. And when he saw a fig tree in the
way, he came to it, and found nothing
thereon, but leaves only, and said unto it,
Let no fruit grow on thee henceforward for
ever. And presently the fig *tree withered
away.

20. And when the disciples saw it, they
marveled, saying, How soon is the fig tree
withered away!

ship to individuals; Jn 4:26; Mt 16:16-
20); but now he had made careful prep¬
arations for an unmistakable presentation
of himself to the nation. 10,11. Who is
this? The Messianic acclamation prompted
this question from those who perhaps did
not know Jesus (he had been avoiding
Jerusalem during much of his ministry).

2) Cleansing of the Temple. 21:12-17.
A similar cleansing of the Temple is re¬
corded at the beginning of Jesus’ min¬
istry (Jn 2:13-22), but there is no reason
to doubt that there were two such in¬
stances. Jesus often repeated his words and
deeds. These evil men soon reverted to
their wicked ways, for the financial in¬
ducements were most attractive. 12. Jesus
went into the temple. This was the day
following the Triumphal Entry (Mk
11:11,12). Matthew records events here
without the time. Them that sold and
bought in the temple. The outer Court
of the Gentiles contained the stalls where
sacrificial animals might be purchased and
tables where foreign coinage might be ex¬
changed for shekels of the sanctuary. This
mart, a rich source of extortion, was con¬
trolled by the family of the high priest
Annas. Shortly before the war of the Jews
with Rome, popular indignation against
these Bazaars of Annas caused their re¬
moval (see Edersheim, Life and Times of
Jesus, I, 367-372). 13. It is written. Isa
56:7 and Ter 7:11. Den of robbers. A ref¬
uge for robbers, whose foal practices were
protected by the sacred precincts. 14-16.
Matthew alone records the healings that
brought renewed Hosannas from the chil¬
dren (masculine, boys) in the Temple. In
responding to the disapproving priests, Je¬
sus employed Ps 8:2 to show that God
will get praise to himself, even from those
whom men regard as insignificant. 17. To
Bethany and lodged there. The village at
the foot of the Mount of Olives (cf. Lk
21:37). Whether he spent the night in a
house in town or in the open air is uncer¬
tain (cf. Lk 24:50 with Acts 1:12 for in¬
terchanging of these names).

3) Cursing of the Barren Fig Tree. 21:
18-22. Again Mark (11:12-14,19-25) must
be consulted for the chronology. Matthew
telescopes both phases of the incident into
one. 18. Now in the morning. According
to Mark, this was the morning of the day
in which he cleansed the Temple. 19,20.
Fig tree. This common tree of Palestine
often symbolized the nation of Israel (Hos
9:10; Joel 1:7). A peculiarity of the tree
is that the fruit and leaves usually appear
at the same time, with the fruit sometimes
coming first. The next crop would be ex-

MATTHEW 21:21-27

21. Jesus answered and said unto them.
Verily I say unto you. If ye have faith, and
doubt not, ye shall not only do this which is
done to the fig tree, but also if ye shall say
unto this mountain, Be thou removed, and
be thou cast into the sea; it shall be done.

22. And all things, whatsoever ye shall ask
in prayer, believing, ye shall receive.

23. And when he was come into the tem¬
ple, the chief priests and the elders of the
people came unto him as he was teaching,
and said. By what authority doest thou these
things? and who gave thee this authority?

24. And Jesus answered and said unto
them, I also will ask you one thing, which if
ye tell me, I in like wise will tell you by what
authority I do these things.

25. The baptism of John, whence was it?
from heaven, or of men? And they reasoned
with themselves, saying, If we shall say.
From heaven; he will say unto us, Why did
ye not then believe him?

26. But if we shall say. Of men; we fear
the people; for all hold John as a prophet.

27. And they answered Jesus, and said,
We cannot tell. And he said unto them, Nei¬
ther tell I you by what authority I do these
things.

pected in June. This particular tree had
put forth foliage in April to such an extent
that one would expect it to have pro¬
duced fruit as well. Here seems to be
an instance in which, because of Christ’s
self-emptying (Phil 2:7), he refrained from
using his omniscience in order that his
human response might be entirely gen¬
uine. Let no fruit grow on thee. Spoken
with the solemnity of doom. Although
there is no statement that the situation
should be regarded as parabolic, that
seems to be the only reasonable explana¬
tion of the incident (for trees have no
moral responsibility). It provided a graph¬
ic sequel to the earlier parable of Lk 13:6-
9 regarding the Jewish nation, unfruitful
despite every advantage. Immediately the
fig tree withered away. Immediately can
surely be broad enough to allow for sev¬
eral hours. It was first noticed by the dis¬
ciples on the next morning, at which time
it had withered to the roots (Mk 11:20).
21,22. To the amazed disciples Jesus ex¬
plained that such power (for even greater
deeds) was available to them through be¬
lieving prayer. This kind of faith, how¬
ever, will only ask those things that it
knows to be Gods will (cf. on 17:20).

4) Questioning of Jesus’ Authority, and
His Parabolic Answer. 21:23—22:14.

23. During this third visit to the
temple on successive days, Jesus was ap¬
proached by officials from die Sanhedrin
(chief priests, elders, and scribes, Mk
11:27). By what authority? Authorization
was usually granted by the Sanhedrin or
some eminent rabbi, who bore testimony
to the validity of the teaching as being
duly received from proper traditional
sources (see Edersheim, Life and Times of
Jesus, II, 381-383). These things. A refer¬
ence to Christ’s deeds (cleansing the
Temple, miracles) as well as his teaching
and nis acceptance of the homage due to
Messiah. 25-27, The baptism of John.
Representative of the ministry of John.
Christs counterquestion was not an eva¬
sion of the Sanhedrin’s demand, but served
the dual purpose of implying the answer
(cf. Jn 5:33-35) and exposing the dis¬
honesty of the Sanhedrin. John the Bap¬
tist, whose ministry was popularly recog¬
nized as genuinely prophetic, had public¬
ly proclaimed Jesus as Messiah and taught
that men should trust Him (Jn 3:26-30;
Jn 1:29-37; Acts 19:4). Thus the officials
saw clearly the dilemma Christ’s question
posed for them. If they acknowledged
ohn’s divine authorization, they would
e obligated to acknowledge what he had
taught about Jesus — that He was Mes-

MATTHEW 21:28-38

28. But what think ye? A certain man had
two sons; and he came to the first, and said,
Son, go work to-day in my vineyard.

29. He answered and said, I will not; but
afterward he repented, and went.

30. And he came to the second, and said
likewise. And he answered and said, I go, sir;
and went not.

31. Whether of them twain did the will of
his father? They say unto him, The first.
Jesus saith unto them, Verily I say unto you,
That the publicans and the harlots go into
the kingdom of God before you.

32. For John came unto you in the way of
righteousness, and ye believed him not; but
the publicans and the harlots believed him:
and ye, when ye had seen it, repented not af¬
terward, that ye might believe him.

33. Hear another parable: There was a
certain householder, which planted a vine¬
yard, and hedged it round about, and digged
a winepress in it, and built a tower, and let it
out to husbandmen, and went into a far
country:

34. And when the time of the fruit drew
near, he sent his servants to the husbandmen,
that they might receive the fruits of it.

35. And the husbandmen took his serv¬
ants, and beat one, and killed another, and
stoned another.

36. Again, he sent other servants more
than the first: and they did unto them like¬
wise.

37. But last of all he sent unto them his
son, saying, They will reverence my son.

38. But when the husbandmen saw the
son, they said among themselves, This is the
heir; come, let us kill him, and let us seize on
his inheritance.

siah. Yet a denial of John would bring
public wrath upon them. Such cowardly
and dishonest men deserved no further
answer.

28-32. Parable of the Two Sons. Mat¬
thew alone records the three parables (cf.
Mk 12:1, “parables”) spoken at this time,
evoked by the Sanhedrists' opposition to
Jesus' authority. The parable or The Two
Sons is interpreted by Jesus as depicting
the conflicting responses of the religious
outcasts and their leaders toward the min¬
istry of John, which was preparatory to
His own. The son (actually, child) who
first said I will not but later repented and
>vent pictures the publicans and harlots,
religious outcasts who eventually accepted
John's message. Many of them became fol¬
lowers of Jesus (Lk 15:1,2). The son who
said I go but went not describes the re¬
ligious leaders who first gave an aloof sort
of approval to John (Jn 5:35) but never
followed through (Lk 7:29,30). Thus the
publicans and harlots, by responding to
John, demonstrated their readiness for the
Messianic kingdom of God. The way of
righteousness (II Pet 2:21) describes John’s
preaching (cf. 22:16, “way of God”) in
terms suggestive of Noah (II Pet 2:5), and
probably denotes the content of his mes¬
sage rather than his personal behavior.

33-46. Parable of the Wicked Hus¬
bandmen. This parable further answers
the question of Jesus' authority by show¬
ing him as the divine Son sent by the
Father. Though the main lines of the par¬
able are so clear that the Sanhedrists could
not escape their import, one must not at¬
tempt to press all the details. The house¬
holder certainly represents God the Fath¬
er; yet his mistaken optimism (v. 37) can¬
not be predicated of God. Perhaps we
should see in the actions of the house¬
holder the way God appears to man to act.
33. A vineyard. Symbol of the theocracy
of Israel, familiar to every Jew. Cf. Isa 5:1-
7; Ps 80:8-16. Verse 43 equates the vine¬
yard with the kingdom of God, clearly-
pointing to the kingdom as mediated to Is¬
rael through divinely chosen kings. In the
parable the householder is depicted as
making every provision for the welfare of
the vineyard. 35. Beat one, killed another,
stoned another. For records of the shame¬
ful treatment accorded God's emissaries to
Israel, see Jer 20:1,2; 37:15; 38:6; I Kgs
19:10; 22:24; II Chr 24:21. 37. Last of
all he sent his son. The extraordinary pa¬
tience of the householder reveals the utter
depravity of the husbandmen. 38. Let us
kill him and seize on his inheritance. Ex¬
actly this sentiment had been uttered re¬
cently by Jewish leaders (Jn 11:47-53).

MATTHEW 21:39 — 22:3

39. And they caught him, and cast him
out of the vineyard, and slew him.

40. When the lord therefore of the vine¬
yard cometh, what will he do unto those hus¬
bandmen?

41. They say unto him. He will miserably
destroy those wicked men, and will let out
his vineyard unto other husbandmen, which
shall render him the bruits in their seasons.

42. Jesus saith unto them, Did ye never
read in die Scriptures, The stone which the
builders rejected, the same is become the
head of the corner: this is the Lord’s doing,
and it is marvelous in our eyes?

43. Therefore say 1 unto you. The king¬
dom of God shall be taken from you, and
given to a nation bringing forth the bruits
thereof.

44. And whosoever shall fall on this stone
shall be broken: but on whomsoever it shall
fall, it will grind him to powder.

45. And when the chief priests and Phari¬
sees had heard his parables, they perceived
that he spake of them.

46. But when they sought to lay hands on
him, they feared the multitude, because they
took him for a prophet.

CHAPTER 22

AND Jesus answered and spake unto them
again by parables, and said,

2. The kingdom of heaven is like unto a
certain king, which made a marriage for his
son,

3. And sent forth his servants to call them
that were bidden to the wedding: and they
would not come.

From this point on, the scope of the par¬
able passes from history to prophecy. 39.
Slew him. A prediction of Jesus’ death
at the hands of these very men. 40,41. At
this point the Jewish leaders apparently
did not grasp the full import of the par¬
able (though they did shortly, v. 45), and
so readily answered Jesus’ question, pro¬
nouncing their own judgment. 42-44. Je¬
sus’ use of Ps 118:22,23 pointed to his
ultimate triumph following rejection. The
same passage is also quoted in Acts 4:11
and I Pet 2:6,7. As a result of this triumph,
the kingdom of God will be taken away
from the possession of these leaders (and
the contemporary nation of Israel, as
shown by the mention of another nation).
A nation bringing forth the fruits thereof.
A reference to the Church (called by
Peter a ‘holy nation” in a context where
the same OT passage is used; I Pet 2:7-9).
With Pentecost came the formation of a
new body, the Church, which would be
the spiritual nucleus of the Messianic
(mediatorial) kingdom. Though these in¬
dividual Jewish leaders were thus perma¬
nently removed from the Kingdom, Rom
9-11 explains that the nation of Israel will
once again be brought to the blessings of
salvation at the close of the present age of
Gentile prominence (Rom 11:25). Today
the Church enjoys certain spiritual aspects
of the Kingdom in that she has acknowl¬
edged Christ as King (Col 1:13), and is be¬
ing prepared for a share in the coming
reign. This aspect of the mediatorial king¬
dom is described in the parables of Mt 13.
45,46. They feared. The Jewish leaders
were hindered in their plans for Jesus’
death (Jn 11:53) by their rear of his popu¬
larity with the crowds. The same fear pre¬
vented their defamation of John’s memory
(Mt 21:26).

22:1-14. Parable of the Marriage Feast.
Though this parable is similar to that in Lk
14:16-24, the differences in certain details
and in the occasion render unnecessary
any attempt at making the two iden¬
tical. Any teacher has the privilege of re¬
peating illustrations and changing details
to suit a new situation. 1. In parables, i.e.,
parabolically. 2. Kingdom of heaven. The
mediatorial kingdom as depicted in Mt
13:1 Iff., viewed during the period from
Jesus’ first coming until the full estab¬
lishment of the Messianic reign. The king,
his son, and the marriage feast are repre¬
sentative of the Father, Christ (Jn 3:29),
and the Messianic kingdom (Isa 25:6;
55:1). If the scene describes a marriage
that involved the recognition of the son
as heir, then refusal to attend showed dis¬
loyalty as well as discourtesy. This ae-

MATTHEW 22:4-14

4. Again, he sent forth other servants,
saying, Tell them which are bidden, Behold,
I have prepared my dinner: my oxen and my
fadings are killed, and all things are ready:
come unto the marriage.

5. But they made light of it, and went
their ways, one to his farm, another to his
merchandise:

6. And the remnant took his servants, and
entreated them spitefully, and slew them.

7. But when the king heard thereof, he
was wroth: and he sent forth his armies, and
destroyed those murderers, and burned up
their city.

8. Then saith he to his servants, The wed¬
ding is ready, but they which were bidden
were not worthy.

9. Go ye therefore into the highways, and
as many as ye shall find, bid to the marriage.

10. So those servants went out into the
highways, and gathered together all as many
as they found, both bad and good: and the
wedding was furnished with guests.

11. And when the king came in to see the
guests, he saw there a man which had not on
a wedding garment:

12. And he saith unto him, Friend, how
earnest thou in hither not having a wedding
garment? And he was speechless.

13. Then said the king to the servants,
Bind him hand and foot, and take him away,
and cast him into outer darkness; there shall
be weeping and gnashing of teeth.

14. For many are called, but few are cho¬
sen.

counts for the violent destruction brought
upon the rebels by the king’s forces. 3-6.
To call them that were bidden. Oriental
custom included an initial invitation and a
second call at the stated hour. The in¬
vited ones, here certainly Israel, refused
this call, and when further explanatory
entreaties were made, became either bra¬
zenly rude or positively murderous. Com¬
pare Jewish treatment of John (Mt 21:25),
Stephen (Acts 7:59), and James (Acts
12:2). 7. Burned their city. A prediction
of the destruction of Jerusalem in a.d. 70.
The Roman army under Titus is regarded
in the parable as God’s instrument (his
armies). 8,9. Go ye therefore into the high¬
ways (ASV, partings of the highways;
RSV, thoroughfares). This is usually re¬
ferred to evangelization of Gentiles (which
seems clearly to be intended in Lk 14:23).
Here, however, the marriage feast natural¬
ly implies a bride as distinct from the
guests; yet evangelization of the Gentiles
in the church age provides the bride, not
the guests. Inasmuch as Christ was explain¬
ing to unbelieving Jews about their rela¬
tion to the Messianic kingdom, perhaps
these guests who later responded repre¬
sent Jews who will respond during the
Tribulation. 10. Both bad and good. Open
sinners and morally upright. Both are ob¬
jects of God’s gracious invitation, and
many of both groups respond. 11. Wed¬
ding garment. Because absence of this gar¬
ment excluded the man from the feast,
we conclude that the garment represents
an absolute requirement for entrance to
the Kingdom. Thus it represents the robe
of imputed righteousness that God gra¬
ciously provides to man through faith (Isa
61:10). The custom of kings in providing
suitable garments when granting inter¬
views appears to be assumed here, since
the culprit is held responsible for his lack,
and persons gathered from the highways
may not have had proper raiment even if
they had had time to clothe themselves.
12. Friend. Fellow, comrade. A form of
address to someone whose name is not
known. The man without the wedding gar¬
ment depicts the person who claims to be
ready for Christ’s kingdom, but is not.
Other parables have depicted him as a
tare, and an unusable fish. 13. Outer dark¬
ness. In the parable, this is descriptive of
the blackness of night outside the brightly
lighted palace (the dinner [ ariston , v. 4]
which began at midday had now run into
the night); the darkness and the weeping
and gnashing of teeth are clearly indica¬
tive of the torments of Gehenna (13:42;
25:30,46). 14. Many are called, but few
are chosen. There is a general call of God

MATTHEW 22:15-23

15. Then went the Pharisees, and took
counsel how they might entangle him in his

tflllc.

16. And they sent out unto him their dis¬
ciples with the Herodians, saying, Master,
we know that thou art true, and teachest the
way of God in truth, neither carest thou for
any man: for thou regardest not the person
of men.

17. Tell us therefore. What thinkest thou?
Is it lawful to give tribute unto Caesar, or
not?

18. But Jesus perceived their wickedness,
and said. Why tempt ye me, ye hypocrites?

19. Show me the tribute money. And they
brought unto him a penny,

20. And he saith unto them. Whose is this
image and superscription?

21. They say unto him, Caesar’s. Then
saith he unto them. Render therefore unto
Caesar the things which are Caesar’s; and
unto God the things that are God’s.

22. When they had heard these words,
they marveled, and left him, and went their
way.

23. The same day came to him the Sad-
ducees, which say that there is no resurrec¬
tion, and asked him.

to sinners which invites them to the joys
of salvation (11:28), but which may be re¬
sisted and rejected. Comparatively few
are actually selected for this privilege.
Scripture clearly indicates a divine elec¬
tion that brings sinners to God. Yet Scrip¬
ture also indicates that man is responsible
for his indifference (v. 5), rebellion (v. 6),
and self-righteousness (v. 12).

5) Questioning of Jesus by Various
Groups. 22:15-46. These discussions took
place on the same day as the previous par¬
ables, one of the busiest days of Jesus’
ministry.

15-22. Pharisees’ and Herodians’ ques¬
tion about tribute. 15. Entangle him. En¬
trap, ensnare. 16. Their disciples. Rabbini¬
cal students, sent by their Pharisaic mas¬
ters. Herodians. A group of Jews whose
characteristics are not fully known. They
apparently advocated the return to rule
of the Herodian family (whose rule had
ended in Judea and Samaria a.d. 6 with
the appointment of Roman procurators).
These two groups united in tneir common
hatred of Jesus as a possible Messiah. 17.
After an elaborate introduction (which was
certainly not believed by the speakers),
their carefully planned question was pro¬
pounded. Is it lawful to give tribute unto
Caesar? Kensos is a Latin loanword, re¬
ferring to the Roman poll tax imposed
upon every Jew. The question presup-
osed a dilemma: Jesus must either ac-
nowledge servitude to Rome (and thus
compromise any claim of Messiahship), or
risk being charged with disloyalty to
Rome. Our Lords enemies were so sure
of the inflammatory nature of the latter
charge that they used it against him a few
days later, in spite of his clear denial (Lk
23:2). 19. Show me the poll tax coin (AV,
the tribute money). The tax was paid with
the denarius, equal to a soldier s or a labor¬
er’s day-wage. 20,21. By causing his ques¬
tioners to acknowledge Caesar’s image and
inscription on the coin, Christ elicited
from them the principle of his answer.
Render ... unto Caesar the things that are
Caesar’s. Broadus paraphrases, “You got
this from Caesar, pay it back to him”
(Comm, on Matt., p. 453). Caesar’s coin¬
age represented Caesar’s government, with
its attendant benefits. For these the subject
was obligated to pay (cf. Rom 13:1-7).
The things that are God’s. Here spiritual
obligations are regarded as separate,
though they are not devoid of relationship.
Proper subjection to civil power is part of
one s spiritual obligation (I Pet 2:13-15),
but a believer must always be finally sub¬
ject to the will of God (Acts 4:19,20).

MATTHEW 22:24-33

24. Saying, Master, Moses said, If a man
die, having no children, his brother shall
marry his wife, and raise up seed unto his
brother.

25. Now there were with us seven breth¬
ren: and the first, when he had married a
wife, deceased, and, having no issue, left his
wife unto his brother:

26. Likewise the second also, and the
third, unto the seventh.

27. And last of all the woman died also.

28. Therefore in the resurrection, whose
wife shall she be of the seven? for they all
had her.

29. Jesus answered and said unto them,
Ye do err, not knowing the Scriptures, nor
the power of God.

30. For in the resurrection they neither
marry, nor are given in marriage, but are as
the angels of God in heaven.

31. But as touching the resurrection of
the dead, have ye not read that which was
spoken unto you by God, saying,

32. I am the God of Abraham, and the
God of Isaac, and the God of Jacob? God is
not the God of the dead, but of the living.

33. And when the multitude heard this,
they were astonished at his doctrine.

23-33. Sadducees’ question about the
resurrection. 23. Sadducees, which say.
Absence of an article in the better manu¬
scripts suggests the true rendering to be
Sadducees came saying. Their denial of
the resurrection was bolstered by an illus¬
tration to prove its supposed absurdity.
(Cf. Acts 23:8 for Sadducean tenets.) 24-
27. Moses said. A reference to Deut 25:5
ff. The illustration adduced could con¬
ceivably occur among the Jews through
the custom of levirate marriage (from the
Latin word levir meaning “brother-in-
law”). Such practice, followed by other
ancient peoples as well, had largely fallen
into disuse. Hence the case supposed by
the Sadducees was no burning issue but a
theological conundrum. 28. In the resur¬
rection, the reality of which the Sadducees
derided, whose wife shall she be? All
seven were equally married to her, and
no offspring from any of the unions could
cause priority. 29. Not knowing the scrip¬
tures nor the power of God. The error of
the Sadducees was their failure to under¬
stand the Scriptural teaching regarding
the resurrection and the ability God can
bring to the situation. Their illustration
presupposed that resurrection will restore
men to the same form of existence they
had before (a view commonly held by the
Pharisees), though Scripture nowhere af¬
firms this. They did not credit God with
the power to raise the dead to a more
glorious state (cf. I Cor 15:40-50). 30. But
are as the angels, i.e., in the matter of
marriage. Jesus did not state that the res¬
urrected dead would become angels. Nor
does this passage imply that the dearest
of earthly relationships will be forgotten
in the life to come. Just how these rela¬
tionships will be affected by the possession
of glorified bodies is not explained, but all
Scripture supports the view that the res¬
urrected state is one of blessedness and
perfect fellowship. 31-33. Spoken unto
you by God. Jesus took his questioners to
a direct statement of God himself (not
mediated through Moses, as in v. 24). I am
the God of Abraham (Ex 3:6). Instead of
employing some of the more specific pas¬
sages in the Prophets or the Writings (con¬
cerning which Sadducean opinion was
doubtful), Jesus cited from the Torah a
statement to which he gave the profound-
est interpretation. By using the revered
covenant name of God, Jesus implied the
immortality of these patriarchs. As Plum¬
mer observed, “What is dead can have a
Creator or a Controller; but only living
beings can have a God” (Gosp. According
to St. Matt., p. 307).

34-40. A Pharisaic lawyer’s question

MATTHEW 22:34-46

34. But when the Pharisees had heard
that he had put the Sadducees to silence,
they were gathered together.

35. Then one of them, which was a law¬
yer, asked him a question , tempting him,
and saying,

36. Master, which is the great command¬
ment in the law?

37. Jesus said unto him, Thou shalt love
the Lord thy God with all thy heart, and
with all thy soul, and with all thy mind.

38. This is the first and great command¬
ment.

39. And the second is like unto it. Thou
shalt love thy neighbor as thyself.

40. On these two commandments hang all
the law and the prophets.

41. While the Pharisees were gathered to¬
gether, Jesus asked them,

42. Saying, What think ye of Christ?
whose son is he? They say unto him, The son
of David.

43. He saith unto them, How then doth
David in spirit call him Lord, saying,

44. The Lord said unto my Lord, Sit thou
on my right hand, till I make thine enemies
thy footstool?

45. If David then call him Lord, how is he
his son?

46. And no man was able to answer him a
word, neither durst any man from that day
forth ask him any more questions.

about the great commandment. Consult
Mark’s account (12:28-34) for additional
details, including the interesting after-
math. 34. When the Pharisees had heard.
The discomfiture of the Sadducees pro¬
duced by Jesus’ masterful reply to the
resurrection question would have suited
the Pharisees. However, a clear-cut vic¬
tory of Jesus would not have been wel¬
come even to them, inasmuch as they
shared the Sadducees’ hatred of him. 35.
A lawyer. An expert expounder of Mosaic
law. 36. Which is the great commandment
in the law? The ulterior purpose of the
lawyer is not fully evident, and it must
be noticed that Jesus treated the question
forthrightly and then commended the as¬
tuteness of the lawyer’s response (Mk
12:34). It is often suggested that he
wanted to draw Jesus into argument re¬
garding the rabbis’ computation of 613
commandments. 37-40. Our Lord sum¬
marized the two tables of the Law in the
words of Deut 6:5 and Lev 19:18. Proper
regard for God and one’s neighbor is the
essence of man’s duty. All the OT inter¬
prets and applies these principles (Rom
13:8). All thy heart. In Hebrew thought,
heart symbolized the whole self, in which
the soul and mind, the animating and rea¬
soning elements, are contained. All-en¬
compassing love for God will cause one to
perform every moral duty. But such an
unattainable standard merely shows the
corruption of man’s heart.

41-46. Jesus’ counterquestion about
Messiah. 42. What think ye of the Christ?
Virtually the same question he had asked
earlier of the Twelve (16:15). The son of
David. The Davidic lineage of Messiah
was taught by the scribes (Mk 12:35). 43-
45. By pointing his hearers to Ps 110,
which was interpreted by the Jews as
Messianic (see Edersheim, Life and Times
of Jesus , App. IX), Jesus showed their in¬
adequate understanding of that Scripture.
This psalm of David (the authorship of
which Jesus clearly affirms), presents the
Lord (Jehovah) as speaking to Messiah;
and David calls Messiah my Lord (Adon-
ai). Thus the Jews, who acknowledged
Messiah as David’s descendant, were con¬
fronted by this psalm, where David calls
this descendant his “Lord” and superior.
The prevailing idea of Messiah as a king
who would be merely a political ruler was
shown to be inadequate. Furthermore, this
psalm was given in the Spirit (Holy Spirit,
Mk 12:36), the product of supernatural
revelation. 46. Neither durst any man . . .
ask him any more questions. Though Mark
and Luke comment similarly at slightly
different places (Mk 12:34; Lk 20:40),

MATTHEW 23:1-12

CHAPTER 23

THEN spake Jesus to the multitude, and to
his disciples,

2. Saying, The scribes and the Pharisees
sit in Moses* seat:

3. All therefore whatsoever they bid you
observe, that observe and do; but do not ye
after their works: for they say, and do not.

4. For they bind heavy burdens and griev¬
ous to be borne, and lay them on men’s
shoulders; but they themselves will not move
them with one of their fingers.

5. But all their works they do for to be
seen of men: they make broad their phylac¬
teries, and enlarge the borders of their gar¬
ments,

6. And love the uppermost rooms at
feasts, and the chief seats in the synagogues,

7. And greetings in the markets, and to be
called of men, Rabbi, Rabbi.

S. But be not ye called Rabbi: for one is
your Master, even Christ; and all ye are
brethren.

9. And call no man your father upon the
earth: for one is your Father, which is in
heaven.

10. Neither be ye called masters: for one
is your Master, even Christ.

11. But he that is greatest among you
shall be your servant.

12. And whosoever shall exalt himself
shall be abased; and he that shall humble
himself shall be exalted.

examination shows that each Synoptist
placed the comment appropriately for his
material. From that day forth there were
no more interruptions by such questioners.

6) Jesus' Public Denunciation of the
Pharisees. 23:1-39. Some of the material
in this discourse the Lord had used pre¬
viously (Lk 11:39 ff.), but now he makes
his denunciation at the Temple in Jeru¬
salem, in the stronghold of his enemies.

1-12. Warning against the Pharisees.
This portion is directed particularly to the
disciples, although in the presence of the
multitude. 2. Sit on Moses' seat. That is,
they occupy Moses' position among you
as expounders of the Law. 3,4. Wherefore
whatsoever they say to you, do. In so far
as their teaching presented what Moses
gave, the people were obligated to ob¬
serve. Do not ye after their works. Their
works included their strained interpreta¬
tions and perversions of the Law, which
enabled them to flout the spiritual import
of the OT. Their multitudinous additions
to the Law, here designated as heavy bur¬
dens, grievous to be home, were part of
their works. They themselves will not move
them. Though rabbinic casuistry could
doubtless find loopholes for evading what
was unpleasant, this statement probably
means that they never lifted a finger to re¬
move any of the burdens (move is in con¬
trasting parallel to lay on). 5. Phylacteries.
Small cases containing strips of parchment
on which were written Ex 13:2-10,11-17;
Deut 6:4-9; 11:13-22. The cases were
bound with straps to the forehead and to
the left arm. The practice arose after the
Captivity from an extremely literal under¬
standing of Ex 13:16. Pharisees wore them
for ostentation. Enlarge the borders of
their garments. Tassels worn on the four
corners of the outer garment, in accord¬
ance with Num 15:38 and Deut 22:12.

J esus wore such tassels (Mt 9:20; 14:36),
>ut the Pharisees enlarged theirs for show*.
6,7. Seats of honor at feasts and syna¬
gogues were objects of Pharisaic desire,
along with effusive greetings in public
places, which drew attention to their high
position. Rabbi. A title equivalent to
teacher or doctor , and applied by Jews to
their spiritual instructors. 8-12. The next
words are addressed specifically to the
disciples. Christ's followers should not
seek to be called by these titles of Rabbi,
Father, or Master, as did the Pharisees.
However, this is not an absolute prohibit¬
ing of officials nor the use of appropriate
titles, for Paul calls himself “father" of the
Corinthians and Timothy his “child" (I Cor
4:15,17). He that is greatest clearly shows

MATTHEW 23:13-24

13. But woe unto you, scribes and Phari¬
sees, hypocrites! for ye shut up the kingdom
of heaven against men: for ye neither go in
yourselves, neither suffer ye them that are
entering to go in.

14. Woe unto you, scribes and Pharisees,
hypocrites! for ye devour widows' houses,
and for a pretense make long prayer: there¬
fore ye shall receive the greater damnation.

15. Woe unto you, scribes and Pharisees,
hypocrites! for ye compass sea and land to
make one proselyte; and when he is made, ye
make him twofold more the child of hell
than yourselves.

16. Woe unto you, ye blind guides, which
say. Whosoever shall swear by the temple, it
is nothing; but whosoever shall swear by the
gold of the temple, he is a debtor!

17. Ye fools and blind: for whether is
greater, the gold, or the temple that sanc-
tifieth the gold?

18. And, Whosoever shall swear by the
altar, it is nothing; but whosoever sweareth
by the gift that is upon it, he is guilty.

19. Ye fools and blind: for whether is
greater, the gift, or the altar that sanctifieth
the gift?

20. Whoso therefore shall swear by the
altar, sweareth by it, and by all things
thereon.

21. And whoso shall swear by the temple,
sweareth by it, and by him that dwelleth
therein.

22. And he that shall swear by heaven,
sweareth by the throne of God, and by him
that sitteth thereon.

23. Woe unto you, scribes and Pharisees,
hypocrites! for ye pay tithe of mint and anise
and cummin, and have omitted the weightier
matters of the law, judgment, mercy, and
faith: these ought ye to have done, and not
to leave the other undone.

24. Ye blind guides, which strain at a
gnat, and swallow a camel.

the validity of differing rank. But a spirit
of humility should govern believers, not
the self-seeking ambition of the Pharisees,
which usurped for itself authority that be¬
longs to God.

13-36. Seven woes upon the Pharisees.
Here attention is turned from the disci¬
ples to the Pharisees, who formed part of
the crowd. 13. Hypocrites! An epithet
stressing the sham of the Pharisees and
their scribes. Ye shut the kingdom of heav¬
en. As religious leaders and recognized
interpreters of Scripture, they should have
been the first to respond to Jesus and
should have influenced others to follow.
Yet those attempting to enter (present
tense is tendential or perhaps futuristic
[Dana and Mantey, Manual Grammar of
the Greek New Testament , pp. 185,186])
they were preventing by their false leader¬
ship. Verse 14 is an interpolation from
Mk 12:40 and Lk 20:47. 15. Ye compass
sea and land. A zealous search. Proselyte.
Not the God-fearing Gentile who stopped
short of circumcision (i.e., proselyte of the
gate), but the Gentile who had been per¬
suaded to adopt Judaism in toto , including
all the traditions taught by such Phari¬
sees. Twofold more a son of Gehenna than
yourselves. Proselytes made by these un¬
spiritual Pharisees (and doubtless added
to their sect) would merely add rabbinic
traditions to their pagan notions. .16-22.
The third woe castigates the Pharisees as
blind guides and fools because of their per¬
versions of truth in oath-taking. It is bad
enough that a mans word cannot be
trusted apart from an oath. But the Phari¬
sees had taught that there are distinctions
in the binding force of various oaths. Oaths
that used general references to the temple
or the altar did not obligate the user to
perform them, but mention of the more
specific gold of the temple or the gift on
the altar were binding. Jesus showed the
absurdity of such reasoning by pointing
out that the greater (temple, altar, God)
includes the smaller (gold, gift, heaven).
In view of such perversity, Christ taught,
“Swear not at all” (Mt 5:33-37).

23,24. The fourth woe pictures the
Pharisees' scrupulous care in minor mat¬
ters and their neglect of more important
duties. The tithing of various herbs was
based on Lev 27:30. Mint, dill, and cum¬
min were garden plants used for seasoning
foods. Judgment, mercy, and faith. These
ethical and spiritual obligations (cf. Mic
6:8) are weightier matters of the law and
thus are of primary importance, although
the other matters (tithing) were also ex¬
pected of God's people. By such practice,
the Pharisees had scrupulously strained

MATTHEW 23:25-36

25. Woe unto you, scribes and Pharisees,
hypocrites! for ye make clean the outside of
the cup and of the platter, but within they
are full of extortion and excess.

26. Thou blind Pharisee, cleanse first that
which is within the cup and platter, that the
outside of them may be clean also.

27. Woe unto you, scribes and Pharisees,
hypocrites! for ye are like unto whited sep¬
ulchres, which indeed appear beautiful out¬
ward, but are within full of dead men's
bones, and of all uncleanness.

28. Even so ye also outwardly appear
righteous unto men, but within ye are full of
hypocrisy and iniquity.

29. Woe unto you, scribes and Pharisees,
hypocrites! because ye build the tombs of the
prophets, and garnish the sepulchres of the
righteous,

30. And say, If we had been in the days of
our fathers, we would not have been partak¬
ers with them in the blood of the prophets.

31. Wherefore ye be witnesses unto your¬
selves, that ye are the children of them
which killed the prophets.

32. Fill ye up then the measure of your fa¬
thers.

33. Ye serpents, ye generation of vipers,
how can ye escape die damnation of hell?

34. Wherefore, behold, I send unto you
prophets, and wise men, and scribes: and
some of them ye shall kill and crucify; and
some of them shall ye scourge in your syna¬
gogues, and persecute them from city to city:

35. That upon you may come all the
righteous blood shed upon the earth, from
the blood of righteous Abel unto the blood
of Zacharias son of Barachias, whom ye slew
between the temple and the altar.

36. Verily I say unto you. All these things
shall come upon this generation.

out the gnat (the Levitically unclean in¬
sect that might fall into the cup), but pro¬
ceeded to swallow the camel (the largest
unclean animal in Palestine; Lev 11:4).
25,26. The fifth woe portrays the Phari¬
sees* misplaced emphasis on externals. Ye
cleanse the outside of the cup. The figure
points to the Pharisees’ concern for ritual¬
istic purification (rabbinic, not Mosaic)
and neglect of the contents of the cup.
Within they are full from extortion and ex¬
cess (ASV). The Pharisees supported their
mode of living By preying upon others.
Conformity to rabbinic ritual could not
alter this inner corruption.

27,28. The sixth woe describes the hid¬
den influence of the Pharisees. Whited
sepulchres. Each spring, following the
rainy season, graves were whitewashed
lest the unwary defile themselves cere¬
monially by touching them (Num 19:16;
cf. Ezk 39:15). This recently performed
custom provided a timely illustration of
the Pharisees’ outward attractiveness but
inward defilement. Luke 11:44 uses graves
in a slightly different illustration. 29-31.
The seventh woe describes the Lord’s
hearers as partaking of the same nature
as their wiclced ancestors. By their acts of
building and beautifying the tombs of
murdered prophets, they supposed they
were disavowing those murders. But Je¬
sus stated that their acts proved the very
opposite. For by building the tombs, they
merely completed what their fathers (spir¬
itual as well as racial) had begun. Their
own plotting to murder Jesus (21:46;
22:15; Jn 11:47-53) proved them to be
true sons of them that slew the prophets.
32. Fill ye up then the measure of your
fathers. Compare the similar command to
Judas, Jn 13:27. 33. Generation of vipers.
Cf. John’s denunciation in 3:7. 34-36. I
send unto you prophets. A similar state¬
ment in Lk 11:49 attributes this sending
to the “wisdom of God.” Thus Tesus, as the
very personification of God’s wisdom,
claims for himself this title (I Cor 1:24).
Prophets, wisemen, scribes. Terms par¬
ticularly adapted to his audience. The
terms would include also the early Chris¬
tian witnesses, such as Peter, James,
Stephen, and Paul. These persecutions
here foretold would fill up the measure
of the Jews’ guilt, so that divine destruc¬
tion would come upon that generation of
the nation. Abel to Zacharias includes all
the murders recorded in the OT, from the
first book (Gen 4:8) to the last in the He¬
brew canon (II Chr 24:20-22). The failure
of these Pharisees to learn the lessons of
history and repent of their wickedness, the
same that haa characterized their fathers.

MATTHEW 23:37-39

37. O Jerusalem, Jerusalem, thou that
killest the prophets, and stonest them which
are sent unto thee, how often would I have
gathered thy children together, even as a hen
gathereth her chickens under her wings, and
ye would notl

38. Behold, your house is left unto you
desolate.

39. For I say unto you, Ye shall not see
me henceforth, till ye shall say. Blessed is he
that cometh in the name of the Lord.

meant that in Gods sight they shared the
guilt. Further persecutions would make
this indisputably clear. Zacharias, son of
Barachias. In II Chr 24:20 he is called,
"son of Jehoiada the priest,” perhaps after
an illustrious grandfather who had recent¬
ly died at the age of one hundred and
thirty (II Chr 24:15). Matthew may have
had documents that named his father. (For
an evaluation of all views, see Broadus,
Comm, on Matt., pp. 476,477).

37-39. Lament over Jerusalem. Jesus
had expressed similar feelings earlier (Lk
13:34,35; 19:41-44). 37, Thou that killest
the prophets. This link with verse 34 pro¬
vides an easy transition to Christ’s public
lament over the rebellious city. How often
would I. An inadvertent testimony to the
authenticity of John’s Gospel, which alone
records numerous visits of Jesus to Jeru¬
salem. 38. Your house is left unto you deso¬
late. Cf. I Kgs 9:7; Jer 22:5; 12:7. House
is variously interpreted as the nation, the
city, and the Temple. Inasmuch as Jesus
uttered these words as he left the Temple
for the last time (24:1), the Temple iden¬
tification is very attractive. A temple aban¬
doned by Messiah becomes your house,
not Cod’s. 39. Ye shall not see .me hence¬
forth. The Lord’s public ministry was fin¬
ished. Following the Resurrection, Jesus
made appearances only to chosen witness¬
es (Acts 10:41). Till ye shall say. At
Christ’s second coming the Jews as a na¬
tion will recognize their rejected Messiah,
and will welcome his return (Rom 11;
Zech 12:10).

7) Olivet Discourse. 24:1—25:46. This
discussion contains some of the most diffi¬
cult of Jesus’ utterances. The apocalyptic
nature of the material resembles some of
the prophetic discourses of the OT, where
the mingling of historical and typical ele¬
ments makes interpretation difficult. Some
see the fulfillment of most of these predic¬
tions in the destruction of Jerusalem, a.d.
70. Others regard the sermon as descrip¬
tive of the church age, and of a tribulation
through which the Church must pass be¬
fore Christ returns. The view that sees
here our Lord’s description of Daniel’s
seventieth week relies heavily on parallels
found in Daniel and Revelation, and ac¬
cords well with the question of the dis¬
ciples that called forth the discourse. By
this interpretation, Matthew’s account
deals entirely with events still future. Luke
alone (21:12-24) records the intervening
church age, introducing after his parallel
discussion of eschatological events a sec¬
tion beginning, "But before all these
things.”

MATTHEW 24:1-7

CHAPTER 24

AND Jesus went out, and departed from the
temple: and his disciples came to him for to
show him the buildings of the temple.

2. And Jesus said unto them. See ye not
all these things? verily I say unto you. There
shall not be left here one stone upon an¬
other, that shall not be thrown down.

S. And as he sat upon the mount of Ol¬
ives, the disciples came unto him privately,
saying. Tell us, when shall these things be?
and what shall be the sign of thy coming,
and of the end of the world?

4. And Jesus answered and said unto
them. Take heed that no man deceive you.

5. For many shall come in my name,
saying, I am Christ; and shall deceive many.

6. And ye shall hear of wars and rumors of
wars: see that ye be not troubled: for all
these thin gs must come to pass, but the end
is not yet.

7. For nation shall rise against nation, and
kingdom against kingdom: and there shall be
famines, and pestilences, and earthquakes, in
divers places.

1. The buildings of the temple. The
magnificence of Herod’s temple was
known far and wide. The massive lime¬
stone blocks adorned with golden orna¬
mentation made a dazzling sight (Jos
Wars v. 5.6). 2. Not be left here one stone
upon another. Jesus responded in a mood
far different from their nationalistic pride.
He predicted the most severe destruction,
which occurred a.d. 70 (Jos Wars vii. 1.1).
3. Mount of Olives. The hill overlooking
the city and the Temple from the east. The
disciples came to him privately. With the
temple crowds now left behind, the dis¬
ciples could question him in seclusion.
When shall these things be? That is, the
destruction of the Temple. The sign of thy
coming and of the consummation of the
age? Jewish interpreters of the OT had
clearly seen that the coming of Mes¬
siah would usher in the “age to come,”
accompanied by destruction of the wicked.
It must be remembered that the Twelve
asked in the light of their traditional un¬
derstanding, and Jesus’ answer in this
discourse surely assumed this. Thus the
consummation of the age (ASV marg.) re¬
fers to the age of which they were a part
and had knowledge. That such an age
formed a great part of their thinking ap¬
pears in Acts 1:6. The age in question was
described in Dan 9:25-27 as a period of
“seventy weeks,” of which only sixty-
nine had passed when Messiah was “cut
off.” Jesus directly implies that this par¬
ticular time period is involved when he
describes in 24:15 an event that Daniel
places in the middle of the seventieth
week. Hence the Olivet Discourse is pri¬
marily concerned with the tribulation of
Israel, a period known in Daniel as the
“seventieth week” and described also in
Rev 6—19, which will culminate in Christ’s
return.

a) First Half of the Tribulation. 24:4-
14. Daniel’s seventieth week has two clear¬
ly marked halves (Dan 9:27). There is an
amazing correspondence between the or¬
der of the seals in Rev 6 and the order of
events in Mt 24:4-14. Thus these verses
must be placed in the first three and one-
half years of the Tribulation, after the
Church has been raptured. 5. Saying, I am
Christ (cf. Rev 6:1,2; first seal: Anti¬
christ). Though such tendencies may de¬
velop during the church age (I Jn 4:3), the
specific reference is to the final Antichrist
and his associates. There is no record of
any person’s claiming to be Christ between
a.d. 30 and 70. 6. Wars and rumors of
wars (cf. Rev 6:3,4; second seal: warfare).
7. Famines (cf. Rev 6:5,6; third seal:

MATTHEW 24:8-20

8. All these are the beginning of sorrows.

9. Then shall they deliver you up to be
afflicted, and shall kill you: and ye shall be
hated of all nations for my name’s sake.

10. And then shall many be offended, and
shall betray one another, and shall hate one
another.

11. And many false prophets shall rise,
and shall deceive many.

12. And because iniquity shall abound,
the love of many shall wax cold.

13. But he that shall endure unto the end,
the same shall be saved.

14. And this gospel of the kingdom shall
be preached in all the world for a witness
unto all nations; and then shall the end
come.

15. When ye therefore shall see the abom¬
ination of desolation, spoken of by Daniel
the prophet, stand in the holy place, (whoso
readeth, let him understand,)

16. Then let them which be in Judea flee
into the mountains:

17. Let him which is on the housetop not
come down to take any thing out of his
house:

18. Neither let him which is in the field
return back to take his clothes.

19. And woe unto them that are with
child, and to them that give suck in those
days!

20. But pray ye that your flight be not in
the winter, neither on the sabbath day:

famine). Pestilences and earthquakes (cf.
Rev 6:7,8; fourth seal: death for one-
fourth of the earth). 8. Beginning of sor¬
rows. Literally, of birthpains, suggesting
the travail shortly to be followed by a
happier day. 9. Shall kill you (cf. Rev 6:9-
11; fifth seal: martyrs). 11. Many false
prophets . . • shall deceive many. Cf. II
Thess 2:8-12. 12. The love of many shall
wax cold. The severity of these calamities
will cause the majority of Israel to aban¬
don any pretense of piety. 13. But the dis¬
tinguishing mark of the saved Jewish rem¬
nant will be their enduring in faith to the
end. 14. Gospel of the kingdom. The good
news of salvation in the Messiah, with the
emphasis that the Messianic kingdom is
about to be established. This message will
go into all the world during the Tribula¬
tion through the efforts of the two wit¬
nesses (Rev 11:3-12) and the sealed rem¬
nant of Israel (Rev 7).

b) Last Half of the Tribulation. 24:15-
28. 15. When ye therefore shall see the
abomination of desolation spoken by Dan¬
iel the prophet. The abomination of desola¬
tion reproduces the LXX rendering of Dan
9:27; 12:11; 11:31, of which the first two
are certainly eschatological, while the last
predicts the profanation of worship by
Antiochus, whose act foreshadowed the
final abomination. This event occurs in
the middle of the seventieth week (Dan
9:27), and its length is variously described
as “42 months” (Rev 11:2; 13:5), “1,260
days” (Rev 12:6), or “time, times, and half
a time” (Dan 7:25; 12:7; Rev 12:14). The
holy place. The Temple, to be restored.
This enigmatic abomination is connected
with worship, and other passages would
suggest it to be the idolatrous homage that
the Antichrist will demand for himself. See
Rev 13:5-8; II Thess 2:1-4. It was clearly
future in Jesus’ day, thus canceling those
views of Daniel that find all die fulfill¬
ments in the days of Antiochus. Nor can
the reference be limited to the catastrophe
of a.d. 70, for Mt 24:21 limits the refer¬
ence to the greatest of all tribulations (cf.
Dan 12:1). 16-20. Then. The use of this
temporal particle here and in 24:21 and
23 puts all the events of this section within
the framework of the final three and one-
half years. The terrors of persecution under
Antichrist will make immediate flight nec¬
essary (Rev 12:6,14). No time will be
available for preparation. Inevitable hard¬
ships are foretold. Neither on the sabbath
day. A reference to the difficulty of travel
(securing lodging, meals, services) on the
Sabbath in an area where Jews will be

MATTHEW 24:21-33

21. For then shall be great tribulation,
such as was not since the beginning of the
world to this time, no, nor ever shall be.

22. And except those days should be
shortened, there should no flesh be saved:
but for the elect’s sake those days shall be
shortened.

23. Then if any man shall say unto you,
Lo, here is Christ, or there; believe it notT

24. For there shall arise false Christs, and
false prophets, and shall show great signs and
wonders; insomuch that, if it were possible,
they shall deceive the very elect.

25. Behold, I have told you before.

26. Wherefore if they shall say unto you.
Behold, he is in the desert; go not forth; be¬
hold, he is in the secret chambers; believe it
not.

27. For as the lightning cometh out of the
east, and shineth even unto the west; so shall
also the coming of the Son of man be.

28. For wheresoever the carcass is, there
will the eagles be gathered together.

29. Immediately after the tribulation of
those days shall the sun be darkened, and the
moon shall not give her light, and the stars
shall fall from heaven, and the powers of the
heavens shall be shaken:

30. And then shall appear the sign of the
Son of man in heaven: and then shall all the
tribes of the earth mourn, and they shall see
the Son of man coming in the clouds of
heaven with power and great glory.

31. And he shall send his angels with a
great sound of a trumpet, and they shall
gather together his elect from the four
winds, from one end of heaven to the other.

32. Now learn a parable of the fig tree;
When his branch is yet tender, and putteth
forth leaves, ye know that summer is nigh:

33. So likewise ye, when ye shall see all
these things, know that it is near, even at the
doors.

observing such restrictions. This does not
necessarily imply that Christian Jews will
observe Sabbath worship. Jesus was em¬
ploying concepts familiar to his hearers,
none of whom as yet could know of the
change to Sunday.

21. Then shall be great tribulation. The
additional description, not since the begin¬
ning of the world, makes Christs reference
to Dan 12:1 unmistakable. The further
notice, nor ever shall be, prevents our
identification of this with anything less
than the final tribulation under Antichrist
just prior to the resurrection (Dan 12:2).
22. Except those days should be shortened.
Antichrist’s violent measures will be cut
short by the sudden appearing of Christ,
who will destroy the wicked one (II Thess
2:8). 23-26. During this intense persecu¬
tion of Israel, many would-be deliverers
will arise, as the Maccabean heroes did in
the inter-Testament period.. But the elect
are here warned that the deliverance will
not be in any partial or gradual manner.
27. Rather, with the suddenness and uni¬
versality of lightning (language of appear¬
ance, east . . . unto west), so shall the Son
of man come to judge the oppressors. 28.
Carcase. The spiritually deaa and decay¬
ing mass of the wicked. Eagles. The term
included birds that feed on carrion; hence,
vultures , the agents of divine judgment.
Cf. Rev 19:17,18.

c) The Coming of the Son of Man. 24:
29-31. 29. Immediately after the tribula¬
tion of those days. Cf. on 24:21. No refer¬
ence is mad? here to the Rapture of the
Church (cf. I Thess 4:16,17). Rather, the
words describe the actual return of Christ
to end the Tribulation and establish the
Messianic reign. The sun be darkened.
These accompanying astral phenomena are
foretold also in Joel 3:15 and Isa 13:9,10.
30. The sign of the Son of man. Inter¬
preters are not agreed on the identification
of this sign. Langes explanation of it as the
Shekinah or glory of Christ is followed by
many scholars. Whatever its exact form,
its appearance will cause the Jews (all the
tribes) to mourn as they recognize their
Messiah (cf. Zech 12:10-12). Clouds of
heaven, power, and great glory describe
the same scene in Dan 7:13,14; II Thess
1:7,9. 31. The angels who gather his elect
are the same who are described in 13:30,
41-43 as removing the tares from the
wheat, that the wheat might then be gath¬
ered into the bam.

d) Illustrations to promote watchful¬
ness. 24:32—25:30.

32-36. The fig tree. A frequent Biblical
symbol of the nation of Israel (Jer 24; Joel

MATTHEW 24:34-40

34. Verily I say unto you, This generation
shall not pass, till all these things be fulfilled.

35. Heaven and earth shall pass away, but
my words shall not pass away.

36. But of that day and hour knoweth no
man, no, not the angels of heaven, but my
Father only.

37. But as the days of Noe were , so shall
also the coming of the Son of man be.

3$. For as in the days that were before the
flood they were eating and drinking, marry¬
ing and giving in marriage, until the day that
Noe entered into the ark,

39. And knew not until the flood came,
and took them all away; so shall also the
coming of the Son of man be.

40. Then shall two be in the field; the one
shall be taken, and the other left.

1:6,7; Hos 9:10). Jesus also had used this
figure previously (Lk 13:6). The peculiar
trait or the tree mentioned earlier (21:19,
20) is that fruit and leaves appear at about
the same time; when leaves are present,
summer is near. Jesus thus associated a
revitalized nation with the approach of
these eschatological events. 34. This gen¬
eration shall not pass away. To explain
generation (gened) here as the lifetime of
the disciples obligates one to seek the ful¬
fillment of all these events by a.d. 70. But
that is manifestly impossible unless one
spiritualizes the second coming of Christ.
However, genea also can mean “race” or
“family,” and this yields good sense here.
In spite of terrible persecution, the Jewish
nation will not be exterminated, but will
exist to share the blessings of the Millen¬
nial reign. In support of this view, Alford
points out that Christians of ancient times
continued to expect the Lords coming
even after the apostles and their contem¬
poraries had passed away (New Testament
for English Readers, p. 169). 35. Heaven
and earth shall pass away. Cf. Rom 8:19-
22; I Cor 7:31; Rev 21:1. The truth of
these solemn predictions of Christ will not
experience the slightest alteration. 36. The
exact moment of fulfillment, however, lies
in the authority of the Father alone (cf.
Acts 1:7). No scheme of date-setting by
men is possible. The phrase, neither the
Son (omitted by AV, but included in ASV
and RSV on strong textual evidence), indi¬
cates that the perfect knowledge which all
members of the Godhead share was part
of that which Jesus voluntarily refrained
from using during his earthly ministry,
except in those instances when such knowl¬
edge was needed for his purpose.

37-39. The days of Noah. As the days
of Noah closed an era with judgment, so
shall Christ’s return. In an age of great
wickedness (Gen 6), men went about their
daily living undisturbed by impending
doom (eating, drinking, marrying, giving
in marriage). But the flood took away all
the wicked, so that only the righteous were
left to inherit the earth. Likewise the com¬
ing of the Son of man, following the Great
Tribulation (w. 29-31) will remove the
wicked, in order that the faithful remnant
who have come out of the Tribulation may
participate in the Millennial blessings (cf.
25:31-46; 13:30,41-43,49,50).

40-42. The two in the field, and the two
at the mill. Then places this illustration in
the same period as the preceding, precisely
explained in verse 29 as “after the tribula¬
tion.” Thus it does not refer to the Rap¬
ture of the Church. Two in the field. The
Second Coming will be so sudden and dis-

41. Two women shall be grinding at the
mill; the one shall be taken, and the other
left.

42. Watch therefore; for ye know not
what hour your Lord doth come.

43. But know this, that if the goodman of
the house had known in what watch the thief
would come, he would have watched, and
would not have suffered his house to be bro¬
ken up.

44. Therefore be ye also ready: for in such
an hour as ye think not the Son of man com-
eth.

45. Who then is a faithful and wise serv¬
ant, whom his lord hath made ruler over his
household, to give them meat in due season?

46. Blessed is that servant, whom his lord
when he cometh shall find so doing.

47. Verily I say unto you, That he shall
make him ruler over all his goods.

48. But and if that evil servant shall say in
his heart. My lord delayeth his coming;

4l9. And shall begin to smite his fellow
servants, and to eat and drink with the
drunken;

50. The lord of that servant shall come in
a day when he looketh not for him, and in an
hour that he is not aware of,

51. And shall cut him asunder, and ap¬
point him his portion with the hypocrites:
there shall be weeping and gnashing of
teeth.

CHAPTER 25

THEN shall the kingdom of heaven be lik¬
ened unto ten virgins, which took then-
lamps, and went forth to meet the bride¬
groom.

MATTHEW 24:41 — 25:1

criminatory that persons working together
will be separated, one man (masculine
numeral) snatched away to judgment, and
one man left to enjoy blessing. Two wom¬
en grinding at the mill. This task was regu¬
larly performed by women, either mother
and daughter, sisters, or female slaves (see
Thomson, Land and Book , pp. 526,527).
Watch therefore. Although the empha¬
sis here is upon the coming of the Son
of man after the Tribulation, the warning
is pertinent to all believers, for all are to
be watchful and ready for his coming. The
delineation of various phases of his com¬
ing is revealed later. This encouragement
to watchfulness is repeated in 24:44 and
25:13.

43,44. The master of the house. If the
household master had been watchful, he
could have prevented damage and loss.
Broken up. Literally, dug through , a refer¬
ence to houses of sun-dried brick in Pal¬
estine, comparatively easy to enter. Be¬
lievers have less excuse for carelessness
than this master, who had not been fore¬
warned that a thief was coming.

45-51. The faithful servant and the evil
servant. 45-47. The figure depicts a trust¬
worthy and prudent servant who is placed
by his master over the other domestic serv¬
ants. Faithful performance of his duties
will bring increased privilege and respon¬
sibility when his lord returns. 48,49. In
contrast, the evil servant is a servant in
name only, for he flouts his lord's instruc¬
tions and assumes the rights of authority
for himself. His defection is both doctrinal
(my lord delayeth his coming) and ethical
(smite his fellowservants, eat and drink
with the drunken). He mistakes the uncer¬
tainty of the time of coming for a certainty
that it will not be soon. Every believer
(whether church age or Tribulation saint)
is a servant of God with a definite area of
responsibility. 50,51. The coming of Christ
will be sudden and unexpected, and will
unmask such hypocrites. Shall cut him
asunder. The literal meaning, “to cut in
two," describes the physical punishment
(cf. II Sam 12:31; Heb 11:37), and the fol¬
lowing words (with the hypocrites . . .
weeping and gnashing of teeth) affirm the
eternal result.

25:1-13. The Ten Virgins. A beautiful
story lifted from contemporary marriage
custom, but interpreted by evangelicals in
widely varying fashion. Some explain the
virgins as the professing members of the
Church awaiting the return of Christ.
Others apply the parable to the Jewish
remnant in the Tribulation. Though the
central theme of watchfulness is applicable
to either group, this writer feels that the

MATTHEW 25:2-12

2. And five of them were wise, and five
were foolish.

3. They that were foolish took their
lamps, and took no oil with them:

4. But the wise took oil in their vessels
with their lamps.

5. While the bridegroom tarried, they all
slumbered and slept.

6. And at midnight there was a cry made.
Behold, the bridegroom cometh; go ye out to
meet him.

7. Then all those virgins arose, and
trimmed their lamps.

8. And the foolish said unto the wise.
Give us of your oil; for our lamps are gone
out.

9. But the wise answered, saying, Not so;
lest there be not enough for us and you: but
go ye rather to them that sell, and buy for
yourselves.

10. And while they went to buy, the
bridegroom came; and they that were ready
went in with him to the marriage: and the
door was shut.

11. Afterward came also the other virgins,
saying, Lord, Lord, open to us.

12. But he answered and said. Verily I say
unto you, 1 know you not.

latter interpretation meets the demands of
content and context more precisely. 1.
Then places the parable within the frame¬
work mentioned in 24:29 and 24:40. The
kingdom of heaven. Cf. on Mt 3:2; 13:11.
Ten virgins . . . went forth to meet the
bridegroom. Jewish weddings had two
hases. The bridegroom went first to the
ride’s home to obtain his bride and ob¬
serve religious ceremonies. Then he would
take his bride to his own home for a re¬
sumption of the festivities. The parable
gives no intimation that the virgins (plural)
expect to marry the bridegroom. This is not
a polygamous wedding. Rather, at the end
of the Tribulation, Christ will be returning
to earth (his domain) after taking to him¬
self the Church as his bride in heaven (her
home during the Tribulation). This under¬
standing is reflected in the Western text of
this passage, which says, "to meet the
bridegroom and the bride.” Cf. also Lk
12:35,36^ "when he will return from the
wedding. Hence the Church as such is
not in view here. Interest centers upon the
virgins who wish to participate in the wed¬
ding feast, representative of the professing
Jewish remnant (Rev 14:1-4). 3. Foolish.
Stupid. Lamps. Torches, each having a
wick and a space for oil. No oil with them.
Oil, regularly symbolic in Scripture of the
Holy Spirit (Zech 4; Isa 61:1). Here a
reference to the possession of the Holy
Spirit in regeneration (Rom 8:9). All ten
appeared outwardly die same (virgins,
lamps, similar activity), but five did not
partake of the Holy Spirit, which at this
time had been given to Israel that they
might be ready for Messiah (Zech 12:10).

5. All slumbered and slept. The parable
attaches no blame to this detail. Hence it
perhaps pictures the assurance of the rem¬
nant as they awaited the bridegroom,
rather than their carelessness; but in the
case of the foolish virgins, it was a false
assurance. 6,7. Trimmed their lamps.
Cleaned the wicks, lighted them, and ad¬
justed the flames. A person going about
Oriental streets at night must carry a
lighted torch. So the virgins prepared to
join the procession as the bridegroom ap¬
proached. 8. Our lamps are going out. The
foolish virgins, who had provided no oil,
saw their dry wicks flicker for a few mo¬
ments and then die. To insist that they
had some oil but not enough contradicts
25:3. The failure to provide any oil at all
displays their stupidity. 9. Buy for your¬
selves. Language of the parable. The Holy
Spirit is a free gift, but may be depicted
by such metaphors (cf. Isa 55:1). Each
person must obtain his own supply. 10-12.
While the foolish were gone, the bride-

MATTHEW 25:13-24

13. Watch therefore; for ye know neither
the day nor the hour wherein the Son of man
cometh.

14. For the kingdom of heaven is as a
man traveling into a far country, who called
his own servants, and delivered unto them
his goods.

15. And unto one he gave five talents, to
another two, and to another one; to every
man according to his several ability; and
straightway took his journey.

16. Then he that had received the five tal¬
ents went and traded with the same, and
made them other five talents.

17. And likewise he that had received
two, he also gained other two.

18. But he that had received one went
and digged in the earth, and hid his lord’s
money.

19. After a long time the lord of those
servants cometh, and reckoneth with them.

20. And so he that had received five tal¬
ents came and brought other five talents,
saying. Lord, thou deliveredst unto me five
talents: behold, 1 have gained beside them
five talents more.

21. His lord said unto him. Well done,
thou good and faithful servant: thou hast
been faithful over a few things, I will make
thee ruler over many things: enter thou into
the joy of thy lord.

22. He also that had received two talents
came and said. Lord, thou deliveredst unto
me two talents: behold, I have gained two
other talents beside them.

23. His lord said unto him. Well done,
good and faithful servant; thou hast been
faithful over a few things, I will make thee
ruler over many things: enter thou into the
joy of thy lord.

24. Then he which had received the one
talent came and said, Lord, 1 knew thee that
thou art a hard man, reaping where thou
hast not sown, and gathering where thou
hast not strewed:

groom came, and the feast began. Later
the foolish virgins returned, the implica¬
tion being that no oil could be obtained at
such an hour. I know you not. A statement
similar in import to 7:23, Christ will reject
all relationship with persons whose claim
is profession only.

14-30. The Talents. A parable similar to
that of The Pounds, which had been given
a few days earlier at Jericho (Lk 19:11-
27). The Pounds illustrated the truth that
equal gifts, if used with unequal diligence,
may be unequally regarded. The Talents
showed that unequal gifts, if used with
equal faithfulness, will be equally re¬
warded. The preceding parable of The
Virgins stressed the need for alert prep¬
aration for Christ’s coming. The Talents
emphasized the need for faithful service
during his absence.

14. The elliptical nature of the sentence,
which causes English translators to supply
various words at the beginning, shows its
close connection with the previous mate¬
rial. As a man going into another country.
The man is clearly the Son of man (v. 13).
15. A talent was a unit of coinage of com¬
paratively high value. Here the talents
were silver (v. 18, argurion , “silver mon¬
ey”). Depending upon who issued them,
talents ranged in value from $1,625
(Aegina) to $1,080 (Attic). A talent was
worth much more than a pound (mina).
According to his several ability. The tal¬
ents represent differing responsibilities to
be exercised in accord with each man's
capacity. 16,17. The first two servants,
though possessing different amounts of
money, were equally diligent and doubled
their capital. 18. The servant who pos¬
sessed only one talent displayed no dili¬
gence and was not challenged by his op-
ortunity. Digged in the earth. A common
iding place (Mt 13:44). 19. After a long
time. An indication that Christ’s return
would not be immediate, although the ex¬
pression is indefinite. In th6 parable the
return was yet within the lifetime of the
servants. 20-23. At their lord’s return the
first two servants had different sums to
present, but both offered increases of 100
per cent and received the same commen¬
dation and reward. Well done, good and
faithful servant. Faithfulness is the virtue
being examined. I will set thee over many
things. Part of the reward consisted in
gaining higher responsibilities and privi¬
leges with the lord. Enter thou into the
joy of thy lord. Probably a reference to a
believer’s sharing Christ’s joy, which is
His by right of His perfect performance of
the Father’s will{jn 15:10,11). 24,25. The
unprofitable servant, however, reveals by

MATTHEW 25:25-30

25. And I was afraid, and went and hid
thy talent in the earth: lo, there thou hast
that is thine.

26. His lord answered and said unto him,
Thou wicked and slothful servant, thou
knewest that I reap where I sowed not, and
gather where I have not strewed:

27. Thou oughtest therefore to have put
my money to the exchangers, and then at my
coming I should have received mine own
with usury.

28. Take therefore the talent from him,
and give it unto him which hath ten talents.

29. For unto every one that hath shall be
given, and he shall have abundance: but
from him that hath not shall be taken away
even that which he hath.

30. And cast ye the unprofitable servant
into outer darkness: there shall be weeping
and gnashing of teeth.

his explanation an utterly false view of his
master. A hard man. Harsh, cruel, merci¬
less. Reaping where thou hast not sown,
i.e., profiting from the labor of others.
Gathering where thou didst not scatter. It
is not certain whether this clause is parallel
in thought to the preceding, or whether it
pictures the next stage of harvest, the
winnowing. If the latter, then the servant
accuses his lord of gathering into his barn
that which another's labor had scattered
with the winnowing shovel to separate the
grain from the chaff. I was afraid. He
pleads his fear of risk and the necessity of
accounting for possible loss. This servant
was blind to the fact that his master was
a generous, loving man, who wanted him
to participate in wonderful joys. 26. Thou
knewest. Perhaps this should be regarded
as a question, “Did you know that . . . ?”
Without acknowledging the truth of this
opinion, the master judges the slave on the
basis of his plea, to show the baseness of
such an attitude. 27. If the servant really
feared the risk of business ventures, then
he should have deposited the talent with
the bankers so that it would have drawn
interest. Although Israelites were forbid¬
den to extract interest from each other,
they could do so from Gentiles (Deut 23:
20). 28,29. Therefore, the talent was taken
from this lazy and rebellious servant and
given to the one who was most able to use
it profitably. 30. Cast ye the unprofitable
servant into outer darkness. The weeping
and gnashing of teeth show clearly that
this symbolizes eternal punishment (8:12;
13:42,50; 22:13; 24:51). Herein is the
crux of the interpretation. If this reckoning
is the judgment of the believer's works,
then we apparently have a true believer
suffering the loss of his soul because of
the barrenness of his works. But that inter¬
pretation would contradict Jn 5:24. Or, if
the unprofitable servant represents a mere
professing Christian, whose real nature is
thus unmasked, then it appears that the
judgment of believers' works and the dam¬
nation of sinners occur together, although
Rev 20 separates these judgments by 1,000
years. The best solution applies the parable
to the Tribulation saints (whether Jew or
Gentile) because of the clear association
with the preceding verses. This explana¬
tion agrees with other Scriptures tnat at
the time of Christ's return, the believing
remnant will be gathered to enjoy Millen¬
nial blessings, but those then living who
have no real belief in their Messiah will
be removed (Ezk 20:37-42). Of course,
the principle is true for men of all ages
that God holds men responsible for their
use of his gifts.

MATTHEW 25:31-41

31. When the Son of man shall come in
his glory, and all the holy angels with him,
then shall he sit upon the throne of his glory:

32. And before him shall be gathered all
nations: and he shall separate them one from
another, as a shepherd divideth his sheep
from the goats:

33. And he shall set the sheep on his right
hand, but the goats on the left.

34. Then shall the King say unto them on
his right hand, Come, ye blessed of my
Father, inherit the kingdom prepared for
you from the foundation of the world:

35. For I was ahungered, and ye gave me
meat: I was thirsty, and ye gave me drink: I
was a stranger, and ye took me in:

36. Naked, and ye clothed me: I was sick,
and ye visited me: I was in prison, and ye
came unto me.

37. Then shall the righteous answer him,
saying, Lord, when saw we thee ahungered,
and fed thee? or thirsty, and gave thee drink?

38. When saw we thee a stranger, and
took thee in? or naked, and clothed thee?

39. Or when saw we thee sick, or in
prison, and came unto thee?

40. And the King shall answer and say
unto them. Verily I say unto you, Inasmuch
as ye have done it unto one of the least of
these my brethren, ye have done it unto me.

41. Then shall he say also unto them on
the left hand, Depart from me, ye cursed,
into everlasting fire, prepared for the devil
and his angels:

e) Judgment of All the Nations. 25:31-
46. 31. Then shall he sit upon the throne
of his glory. The same scene as 24:30,31,
marking the coming of the Son of man to
end the Great Tribulation and usher in the
Millennium. 32,33. Before him shall be
gathered all the nations. This judgment
scene must be distinguished from that
of Revelation 20 (Great White Throne),
for that follows the resurrection of the
wicked at the close of the Millennium.
Here the nations must mean the persons
living on earth when Christ returns. They
will be judged as individuals, not as groups
(them, v. 32, is masculine gender, whereas
nations is neuter). Such a judgment of liv¬
ing men at the time of Christ's glorious
coming is foretold in Joel 3:1,2. It will
result in a separation into two groups, with
the group compared to sheep placed at
Christ's right hand, the position of honor
and blessing. 34. To these who had been
pronounced blessed by the Father, Christ
as the King (only use of this title by Jesus)
invites, Come . . . inherit the kingdom
(Millennial). 35-40. As evidence of the
regenerated character of these sheep-like
persons, Jesus cites their deeds of kindness
done to “my brethren,” which he treats as
done to himself. It seems clear that the
sheep and the goats are distinct from my
brethren. Hence the interpretation of the
nations as Gentiles and my brethren as the
Faithful Jewish remnant who will proclaim
:he gospel of the Kingdom in all the world
(24:14; Rev 7:1-8) meets the exigencies of
the passage. (That Jesus earlier called all
believers his “brethren” does not change
the demands of this context; 12:47-50.)
These Jewish believers will bring about the
conversion of an unnumbered multitude of
Gentiles (Rev 7:9-14), who will evidence
their faith by their deeds. Their visiting
those in prison suggests that danger will
be involved in a man's publicly acknowl¬
edging Christ and His emissaries during
that period.

41. Depart from me, ye cursed. Many
have noted the absence of the Greek arti¬
cle with cursed (as differing from its use
in “ye blessed,” v. 34). Thus the participle,
being circumstantial rather than substan¬
tive, may indicate that the phrase means
“Depart from me under a curse” (ASV
marg.). Though the righteous have been
pronounced blessed by the Father and en¬
ter a kingdom prepared for them before
creation, the fate of the wicked is not
stated in such specific terms of election.
The everlasting fire was not prepared for
them but for the devil and his angels (Rev
20:10). Neither do men inherit eternal
fire (contrast the righteous, v. 34), but go

MATTHEW 25:42-26:5

42. For I was ahungered, and ye gave me
no meat: I was thirsty, and ye gave me no
drink:

43. I was a stranger, and ye took me not
in: naked, and ye clothed me not: sick, and
in prison, and ye visited me not.

44. Then shall they also answer him,
saying. Lord, when saw we thee ahungered,
or athirst, or a stranger, or naked, or sick, or
in prison, and did not minister unto thee?

45. Then shall he answer them, saying,
Verily I say unto you. Inasmuch as ye did it
not to one of the least of these, ye did it not
to me.

46. And these shall go away into everlast¬
ing punishment: but the righteous into life
eternal.

CHAPTER 26

AND it came to pass, when Jesus had
finished all these sayings, he said unto his dis¬
ciples,

2. Ye know that after two days is the feast
of the passover, and the Son of man is be¬
trayed to be crucified.

3. Then assembled together the chief
priests, and the scribes, and the elders of the
people, unto the palace of the high priest,
who was called Caiaphas,

4. And consulted that they might take
Jesus by subtilty, and kill him.

5. But they said, Not on the feast day, lest
there be an uproar among the people.

there by refusing God’s grace. 42-45. Je¬
sus points to the goats’ lack of the good
characteristics displayed by the sheeplike
ones. Sins of omission, not heinous deeds
of violence, are chosen as indicative of
spiritual state. 46. Eternal punishment and
eternal life both employ the same adjective
(aidnios). Any attempt to reduce the pun¬
ishment by restricting eternal reduces the
bliss of the righteous by the same amount.
While eternal may imply a qualitative as
well as a quantitative concept, the aspect
of unending duration cannot be dissociated
from the word. It was the regular word for
the concept of “eternal,” as lexicons attest.
Eternal punishment is mentioned in such
passages as Mt 18:8; II Thess 1:9; Tude
13; et al. Thus at "the beginning of the
Millennium, a judgment is held, and the
wicked are removed, so that only regen¬
erated persons will enter the Millennial
kingdom (cf. Jn 3:3).

IV. The Passion of Jesus Christ. 26:1—
27:66.

This section, of incalculable importance
to every Christian, is filled with dramatic
human interest. Yet the details supplied
by the Evangelists have caused problems,
chiefly chronological, from earliest times.
Nevertheless, the factual way in which
each Gospel (written by men who were
themselves emotionally involved) treats
these highly emotional events makes these
sublime treatises the more remarkable.

A. Plot Against Jesus. 26:1-16.

1-5. Final prediction of his death. 2.
After two days. Since the Passover was
eaten on the evening of Nisan 14 (sundown
actually began Nisan 15), this prediction
was made on the evening of Nisan 12.
Passover. The first great feast in the Jew¬
ish calendar, commemorating Israel’s de¬
liverance from Egypt and the “sparing”
(meaning of Heb. root transliterated into
Gr. as pascha) of their firstborn when God
smote the Egyptians (cf. Ex 12). Passover
was followed immediately by the seven
days’ Feast of Unleavened Bread (Nisan
15-21), and the entire festival was often
called “Passover.” The Son of man is be¬
trayed. Cf. predictions in 16:21; 17:22;
20:18. Here Christ first foretells that his
death will occur at Passover time. 3-5.
This prediction ran counter to the plans
of the plotters, however. Fearful or the
crowds in Jerusalem, many of whom were
Galilean supporters of Jesus, they agreed
not to make any move during die feast.
They may well have expected to delay
action for a full week. But Jesus fixed the
time of his death in advance, contrary to

MATTHEW 26:6-13

6. Now when Jesus was in Bethany, in the
house of Simon die leper,

7. There came unto him a woman having
an alabaster box of very precious ointment,
and poured it on his head, as he sat at meat.

$. But when his disciples saw it, they had
indignation, saying. To what purpose is this
waste?

9. For this ointment might have been sold
for much, and given to the poor.

10. When Jesus understood it, he said
unto them. Why trouble ye the woman? for
she hath wrought a good work upon me.

11. For ye have the poor always with you;
but me ye have not always.

12. For in that she hath poured this oint¬
ment on my body, she did it for my burial.

13. Verily I say unto you. Wheresoever
this gospel shall be preached in the whole
world, there shall also this, that this woman
hath done, be told for a memorial of her.

their, scheming, and overruled so that he
would die as the true Passover. Caiaphas
had functioned as high priest since about
a.d. 18. He had previously called for Je¬
sus' death (Jn 11:49,50).

6-13. Anointing at Bethany. Interpret-
ers are not agreed on the chronological
connections of this event. In view of Jn
12:1, “six days before the Passover,"
either Matthew (and Mark) or John has
followed topical rather than chronological
order. Because neither Mark nor Matthew
actually dates the event more precisely
than “now when Jesus was in Bethany,"
it seems best to follow the clear chronology
in Jn 12:1. Thus Matthew, having de¬
scribed the conspiracy, now reverts to an
earlier event to show the circumstances
that prompted Judas to the actual betrayal.
Parallels are Mk 14:3-9; Jn 12:1-8 (Lk
7:36-50 relates a different incident).

6. Simon the leper. Doubtless a healed
leper who felt much gratitude toward Je¬
sus. 7. A woman. Mary, the sister of Mar¬
tha and Lazarus (Jn 12:3; 11:1,2). Very
precious ointment. Parallel accounts de¬
scribe the ointment as nard, with a value
in excess of 300 denarii. 8,9. When the
disciples saw the lavish outpouring of this
ointment on the body (v. 12) of Jesus (both
head, v. 7, and feet, Jn 12:3), they grum¬
bled with indignation, regarding such use
as waste. Matthew singles out no one for
particular blame (perhaps ashamed at his
own participation). But John cites Judas
as the instigator, and shows the hypocrisy
of his avowed concern for the poor. 10-13.
Jesus explained that one must be spiritually
discerning so as not to miss an irrecover¬
able opportunity. Deeds of benevolence
are good and are always in order (Mk
14:7). But there would never be another
opportunity to do what Mary did. She did
it to prepare me for burial (ASV). It is un¬
warranted to suggest that Jesus was in¬
venting motives for Mary. He had pre¬
viously announced his approaching death
(Jn 10:11,17,18; Mt 18:21; 17:22; 20:18).
Instead of closing her mind to the predic¬
tion, as the disciples seemed to do (cf. Mt
16:22), Mary believed it. She apparently
realized that when the tragedy struck,
there would be no time for customary
courtesies. Only if Marys act is seen as
bom of her spiritual comprehension can
tfte tremendous praise from Jesus be prop¬
erly understood. As it happened, this was
the only anointing his body received. The
women who later came to perform this
task found only the empty tomb.

14-16. Conspiracy of Judas. How close¬
ly then is to be understood with the pre¬
ceding paragraph cannot be ascertained

MATTHEW 26:14-16

14. Then one of the twelve, called Judas (Mk merely says “and”). If 26:6-13 be re-

IscMot, went unto the chief priests, garded as parenthetical, to explain one of

. unto them. What will ye the roots of the betrayal, then the plot of

give me, and I will deliver him unto you? Judas may belong to the same time as

And they covenanted with him for thirty verses 1-5. By such a view, the indigna-

pieces of silver. tion at Simon's house six days before the

16. And from that time he sought oppor- Passover (Jn 12:1,2) developed into a
tunity to betray him. matured conspiracy during the next four

days. Iscariot. Man of Kerioth, a town in
Judea. They covenanted with him. The
preferred translation is, they weighed unto
him. Matthew employs the same word as
the LXX in Zech 11:12, to which he seems
to be consciously alluding. The LXX uses
histemi to translate shakal , “to weigh out
money” (another instance is I Kgs 20:39
[LXX, III Kgs 21:39]). Thus Judas was
paid at this time, a fact which the other
accounts neither note nor contradict.
Thirty pieces of silver. Probably shekels.
A comparatively small sum, the valuation
of a slave (Ex 21:32).

B. The Final Meal. 26:17-30. Probably
no harmonistic problem in the Gospels
has been as perplexing as the one pre¬
sented here. Was this final meal the Jew¬
ish Passover? The Synoptics imply that it
was. Yet John seems equally clear that the
Passover was yet future at the time of the
feet-washing (Jn 13:1), meal (13:29), trials
(18:28), and crucifixion (19:14,31). Some
scholars are content to admit an irrecon¬
cilable conflict. Others insist that one ac¬
count must be wrong. It has also been
argued that Jesus ate an anticipatory Pass-
over one day in advance of me legal ob¬
servance. Reinforcement of this view has
recently come to light at Qumran, where
discoveries have shown that the Qumran
sect always observed Passover on Tues¬
day night. Thus it is suggested that Jesus
ate a Passover on Tuesday (as the Synop¬
tics imply), while orthodox Judaism ob¬
served Passover on Friday. (See J. A. Wal-
ther, “Chronology of Passion Week,” JBL,
June, 1958, p. 116 if.) Against this view
stands the great improbability that such a
remarkable deviation from orthodox Juda¬
ism would pass without some special notice
in the Gospels, or that a Passover meal
could be properly observed in Jerusalem
prior to the traditional time (e.g., lambs
were to be slain at the Temple shortly
before the Passover meal; cf. I Cor 5:7).
A more worthy proposal explains either
John or the Synoptics in the light of the
other. Both possibilities have been tried,
although there are admitted difficulties
with either method. The present writer
prefers to explain the Synoptics by die
clear statements of John, which perhaps
were partially intended by him to clarify

MATTHEW 26:17-25

17. Now the first day of the feast of un¬
leavened bread the disciples came to Jesus,
saying unto him. Where wilt thou that we
prepare for thee to eat the passover?

18. And he said. Go into the city to such a
man, and say unto him, The Master saith,
My time is at hand; 1 will keep the passover
at thy house with my disciples.

19. And the disciples did as Jesus had ap¬
pointed them; and they made ready the pass-
over.

20. Now when the even was come, he sat
down with the twelve.

21. And as they did eat, he said. Verily I
say unto you, that one of you shall betray
me.

22. And they were exceeding sorrowful,
and began every one of them to say unto
him, Lord, is it I?

23. And he answered and said. He that
dippeth his hand with me in the dish, the
same shall betray me.

24. The Son of man goeth as it is written
of him: but woe unto that man by whom the
Son of man is betrayed! it had been good for
that man if he had not been bom.

25. Then Judas, which betrayed him, an¬
swered and said. Master, is it I? He said unto
him, Thou hast said.

ambiguous points in the chronology. Ac¬
cording to this view, the Last Supper was
in no sense the Passover meal; rattier, Je¬
sus died at the very hour the Passover
lambs were being slain at the Temple (cf.
I Cor 5:7). Neverthless, Jesus gave direc¬
tions to his disciples to make the usual ar¬
rangements for the feast, for two reasons:
(1) the disciples would eat it; (2) Jesus did
not wish to foretell at this time the exact
moment of his death.

17-19. Preparation for the Passover. 17.
First day of unleavened bread. The four¬
teenth of Nisan, on which leaven was re¬
moved from the houses in preparation for
the feasts of Passover ana Unleavened
Bread (cf. Mk 14:12; Lk 22:7). This day
began at sundown on the thirteenth, and
it is to the opening hours of this day that
reference is made. 18,19, In response to
the disciples' question, Jesus sent them to
a man at whose house the group would as¬
semble. I will keep the Passover. To this
statement of general purpose must be
added the words of Lk 22:16, ASV, “I
will not cat it,” in which he later indicates
that the. general plan will be interrupted.
Perhaps he did not wish Judas to know his
plans so specifically this far in advance.

20-30. The Last Supper. 20. When even
was come. Later that same evening (early
hours of the fourteenth), Jesus joined the
disciples at the supper hour (Lk 22:14).
21. One of you shall betray me. First an¬
nouncement that the "delivering up” of
the Son of man (17:22; 20:18; 26:2) w'as
to be by one of the Twelve. What shock
that statement must have caused! 22. The
fact that eleven of the disciples innocently
asked, Lord, is it I? shows that they real¬
ized their own weakness, although then-
questions were so phrased as to expect a
negative answer—“if is not /, is it?” 23. He
that dippeth his hand with me. Since the
group probably ate from a common dish,
this statement did not identify the traitor,
except to emphasize the dastardly nature
of the betrayal, as occurring among inti¬
mate companions. 24. As it is written. The
death of Christ was unfolding as predicted
in various OT passages. Yet Gods sov¬
ereignty over all events never relieves man
of responsibility or guilt. 25. When Judas
saw that his silence was cause for sus-
icion, he also asked, Is it I, Rabbi? To
im Jesus answered, Thou hast said. It
does not appear that the others heard
this answer amid the general hum of con¬
versation. Whether Christ's explanation to
John (and Peter) occurred before or after
the indication to Judas cannot be ascer¬
tained (Jn 13:23-26). When Tudas left
shortly, none knew that Satan had ener-

MATTHEW 26:26-36

26. And as they were eating, Jesus took
bread, and blessed it, and brake it, and gave
it to die disciples, and said, Take, eat; this is
my body.

27. And he took the cup, and gave thanks,
and gave it to them, saying. Drink ye all of
it;

28. For this is my blood of the new testa¬
ment, which is shed for many for the remis¬
sion of sins.

29. But I say unto you, I will not drink
henceforth of this fruit of the vine, until that
day when I drink it new with you in my Fa¬
ther’s kingdom.

30. And when they had sung a hymn,
they went out into the mount of Olives.

31. Then saith Jesus unto them. All ye
shall be offended because of me this night:
for it is written, I will smite the shepherd,
and the sheep of the flock shall be scattered
abroad.

32. But after I am risen again, I will go
before you into Galilee.

33. Peter answered and said unto him.
Though all men shall be offended because of
thee, yet will I never be offended.

34. Jesus said unto him, Verily I say unto
thee, That this night, before the cock crow,
thou shalt deny me thrice.

35. Peter said unto him, Though I should
die with thee, yet will I not deny thee. Like¬
wise also said all the disciples.

36. Then cometh Jesus with them unto a
place called Gethsemane, and saith unto the
disciples, Sit ye here, while I go and pray
yonder.

gized him so that he would immediately
put the plot into operation (Jn 13:27-30).

26. Matthew’s account of the consecra¬
tion of the bread and the wine is similar
to Mark’s; Luke’s resembles that in I Cor
11:23-26, This is my body. For full dis¬
cussion of the opposing views of Roman¬
ism, Luther, Calvin, and Zwingli, consult
Bible dictionaries. The obvious meaning of
the passage prevents our understanding
the bread in any sense other than symbolic,
for his actiial body was also present. (Cf.
similar metaphors: Jn 10:7; 15:1.) These
symbols were to be reminders to the dis¬
ciples (Lk 22:19) of their absent Lord, and
memorials of the cost of their redemption.
27,28. Drink ye all of it, i.e., all of you.
The new testament or covenant was put in
force by the death of Christ. The old cov¬
enant given by God to Israel required con¬
tinual sacrifices for sin. But Christs death
provided a perfect sacrifice, and made pos¬
sible both justification and regeneration
(Heb 8:6-13). Shed for many. (Cf. 20:28.)
Christ’s death, while sufficient in itself to
care for the remission of sins for every per¬
son, is here regarded as actually effective
only for believers. 29. I will not drink
henceforth. This statement directed the
gaze of the disciples ahead to the Father’s
kingdom (the Messianic kingdom of God,
Mk 14:25) and to a time of joy and fellow¬
ship at the great Marriage Supper. 30.
When they had sung an hymn, they went
out. Before this occurred, the discourse of
John 14 must have been delivered.

C. Prediction of Peter’s Denial. 26:31-
35. Did this occur before they left the
upper room (Jn 13:36-38; Lk 22:31-34)
or after (Mk 14:27-31; Mt)? Since it seems
impossible to harmonize these accounts
without doing violence to two of them, it
is more feasible to understand two separ¬
ate warnings to Peter. 31. All ye shall be
offended. Though only Peter denied Jesus,
all eleven forsook him and fled (v. 56).
Jesus regarded this as fulfillment of Zech
13:7. 32.1 will go before you into Galilee.
This was the great postresurrection meet¬
ing mentioned several times (28:7,10,16).
It does not preclude other appearances,
however, some of them earlier in Judea.
33-35. Peter’s boastfulness in rating his
devotion superior to that of the others
(though all men shall be offended) cast
reflection upon them and thus drew forth
their own avowals of loyalty. This expe¬
rience was undoubtedly in Jesus’ mind
when he later asked Peter, “Lovest thou
me more than these?” (Jn 21:15).

D. Events in Gethsemane. 26:36-56.

36-46. The prayer. 36. Gethsemane.

MATTHEW 26:37-41

37. And he took with him Peter and the
two sons of Zebedee, and began to be sor¬
rowful and very heavy.

38. Then saith he unto them, My soul is
exceeding sorrowful, even unto death: tarry
ye here, and watch with me.

39. And he went a little further, and fell
on his face, and prayed, saying, O my
Father, if it be possible, let this cup pass
from me: nevertheless, not as I will, but as
thou wilt.

40. And he cometh unto the disciples, and
findeth them asleep, and saith unto Peter,
What, could ye not watch with me one
hour?

41. Watch and pray, that ye enter not
into temptation: the spirit indeed is willing,
but the flesh is weak.

The name means “oil press,” and here de¬
scribes a garden frequented by Jesus and
the disciples. It lay across the Kedron on
the Mount of Olives (Lk 22:39; Jn 18:1,2),
and doubtless contained olive trees and a
press for extracting oil. The spot shown to
travelers today must be near the place, al¬
though the ancient trees cannot be the
originals (Jos Wars vi.1.1). 37,38. Sta¬
tioning eight disciples together, Jesus took
Peter, James, and John farther into the
garden. Finally he withdrew even from
them to pray alone. The agony of soul he
experienced is depicted by sorrowful, sore
troubled (AV, very heavy), exceedingly
sorrowful, even unto death. He gave com¬
mandment to the closest three (as well as,
more generally, to all) to watch, i.e., to
lend strength by their alert presence and
sympathy. 39. If it be possible, i.e., morally
possible, consistent with the Father's will.
Let this cup pass from me. The key to
understanding Christ's agony lies in iden¬
tifying the cup. Although any normal hu¬
man being would shrink from the horrors
of crucifixion, martyrs have often faced
cruel death without such extreme distress
(cf. Lk 22:44). Nor can we adopt the view
that Christ feared premature death at the
hands of Satan, for the cup came from the
Father, not from Satan (Jn 18:11). Fur¬
thermore, Christ's life could only be given
voluntarily (Jn 10:17,18). Cup is used fig¬
uratively in Scripture either of God’s bless¬
ing (cf. Ps 23:5) or of his wrath (cf. Ps 75:
8). Hence, the most satisfying explanation
of the cup refers it to the divine wrath
which Christ would incur at the cross as
he became man's sin-bearer. This experi¬
ence during which God for a time was
separated from his Son, gave rise to the
awful cry of Mt 27:46. If one man's sin
can cause him bitter grief when he feels
the estrangement of God, how incompar¬
able must have been the anguish of Jesus,
who knew what it meant to assume the
guilt of all men. Not as I will, but as thou
wilt. From beginning to end, Christ's
prayer was perfectly submissive to the
Father. And the prayer was answered, not
by removal of the cup, but by strength to
drink (Lk 22:43), and ultimately by resur¬
rection “out of death” (Heb 5:7). 40,41.
Finding the disciples sleeping from the
draining effects of prolonged emotion and
fatigue, Jesus singled out Peter for partic¬
ular counsel (perhaps in view of his recent
boasts), and urged him to continual alert¬
ness and prayer lest events surprise him
into yielding to temptation. The spirit is
willing. Man's spiritual nature illuminated
by the Holy Spirit. But the flesh is weak.
Some think that flesh here denotes a consti-

MATTHEW 26:42-53

42. He went away again the second time,
and prayed, saying, O my Father, if this cup
may not pass away from me, except I drink
it, thy will be done.

43. And he came and found them asleep
again: for their eyes were heavy.

44. And he left them, and went away
again, and prayed the third time, saying the
same words.

45. Then cometh he to his disciples, and
saith unto them, Sleep on now, and take
your rest: behold, the hour is at hand, and
the Son of man is betrayed into the hands of
sinners.

46. Rise, let us be going: behold, he is at
hand that doth betray me.

47. And while he yet spake, lo, Judas, one
of the twelve, came, and with him a great
multitude with swords and staves, from the
chief priests and elders of the people.

48. Now he that betrayed him gave them
a sign, saying. Whomsoever I shall kiss, that
same is he; hold him fast.

49. And forthwith he came to Jesus, and
said, Hail, Master; and kissed him.

50. And Jesus said unto him. Friend,
wherefore art thou come? Then came they,
and laid hands on Jesus, and took him.

51. And, behold, one of them which were
with Jesus stretched out his hand, and drew
his sword, and struck a servant of the high
priest, and smote off his ear.

52. Then said Jesus unto him, Put up
again thy sword into his place: for all they
that take the sword shall perish with the
sword.

4 53. Thinkest thou that I cannot now pray

to my Father, and he shall presently give me
more than twelve legions of angels?

tutional part of man s being which is not
sinful if controlled by the spirit (and thus
the proverb may be applied to Jesus also);
others, that it denotes the sinful nature
that all men possess (Jesus excepted).
42-45. In substance, this prayer was ut¬
tered three times; and each time the sub¬
mission of the Son was entire. Yet it is
clear that Jesus knew what the outcome
would be. Sleep on now. Probably not
irony, but a simple statement that their
opportunity to be useful in the crisis had
passed. 46. At this moment, however, Jesus
noticed the approach of the enemy. Let
us be going. Not in flight, but to meet them
(Jn 18:4).

47-56. The arrest. 47. Great multitude.
A force of Roman soldiers, with their usual
swords, under command of a chiliarch (Jn
18:12); Jewish temple police under orders
from the chief priests and elders, armed
with clubs (Jn 18:12); some of the chief
priests and elders (Lk 22:52). 48. He . . .
gave them a sign. Most of the Roman
soldiers would not have known Jesus. 49.
Kissed him. The compound form here
(katephilesen) suggests an intensive, warm
embrace (in contrast to the simpler form
mentioned in v. 48). 50. Friend. Comrade,
companion ( hetaire ). The term recognizes
their previous association, without the con¬
notation of affection. For what are you
come? Are these words of Jesus elliptical,
to which we must add some verb, as “Do
that for which you are come” (ASV)? Or a
question, “Why are you come?” Or a sad
exclamation, “For what a reason you are
come!” Whatever the precise intent, Judas
and the soldiers proceeded with their plan.
51. One of them. Identified by John as
Peter. Drew his sword. The disciples had
two of these short swords (Lk 22:38).
Smote the servant. John, well acquainted
with the high-priestly family, records the
servant’s name as Malchus (Jn 18:10,15).
His ear. Cf. Lk 22:51. Peters rash act,
while well-intentioned, seriously compro¬
mised our Lord’s position, and necessitated
a miraculous healing to undo the disastrous
effects it might have had at the trial (cf. Jn
18:36). Yet so complete was the miracle
that the issue of the mutilation was never
raised by Christ’s accusers. 52. They that
take the sword shall perish with the sword.
Christ and his message were not to be de¬
fended nor advanced with carnal weapons.
This general principle stated by Jesus is
confirmed by human experience. “The
sword is visited by the sword in war; the
sword of retribution opposes the arbitrary
sword of rebellious sedition; and the sword
taken up unspiritually in a spiritual cause,
is avenged by the certain, though perhaps

100

MATTHEW 26:54-63

54. But how then shall the Scriptures be
fulfilled, that thus it must be?

55. In that same hour said Jesus to the
multitudes, Are ye come out as against a
thief with swords and staves for to take me? I
sat daily with you teaching in the temple,
and ye laid no hold on me.

56. But all this was done, that the Scrip¬
tures of the prophets might be fulfilled. Then
all the disciples forsook him, and fled.

57. And they that had laid hold on Jesus
led him away to Caiaphas the high priest,
where the scribes and the elders were assem¬
bled.

58. But Peter followed him afar off unto
the high priest’s palace, and went in, and sat
with the servants, to see the end.

59. Now the chief priests, and elders, and
all the council, sought false witness against
Jesus, to put him to death;

60. But found none: yea, though many
false witnesses came, yet found they none. At
the last came two false witnesses,

61. And said, This fellow said, I am able
to destroy the temple of God, and to build it
in three days.

62. And the high priest arose, and said
unto him, Answerest thou nothing? what is
it which these witness against thee?

63. But Jesus held his peace. And the high
priest answered and said unto him, I adjure
thee by the living God, that thou tell us
whether thou be the Christ, the Son of God.

long-delayed, sword of historical venge-
ance” (J. P. Lange, Matthew , p. 486).
53,54. Twelve legions of angels. Each Ro¬
man legion at full strength contained 6,000
men. Christ refrained from invoking the
incomparably superior forces at his com¬
mand, that the Scriptures which foretold
his suffering might be fulfilled. 55,56. As
against a robber. The presence of weapons
suggests that they expected a violent de¬
fense, as of a bold robber (not the hasty
flight of a “thief”). Yet all past experience
with Jesus should have belied that notion.
Can it be (as Plummer and others suggest)
that this amazing reaction of Jesus in at¬
tributing these events to fulfilled prophecy
marked the point of Judas’ turning from
devilish plotter to remorseful suicide?

E. Events at the Jewish Trials. 26:57—
27:2. Jesus was led first to Annas, the
ex-high priest, who still retained much
prestige (Jn 18:12-23). After the prelim¬
inary hearing, which allowed time for the
Sandedrin to gather for this highly irreg¬
ular night session, Jesus was taken to the
Sanhedrin. At dawn, a second Sanhedrin
session formally condemned him (Mt 27:1).

57-68. First Sanhedrin trial. 57. Caia¬
phas the high priest. Son-in-law of the
deposed Annas. It appears probable that
Caiaphas and Annas had residences in the
same building, perhaps separated by a
courtyard. By this time the scribes, elders,
and chief priests had assembled in this
extraordinary session. 58. Peter followed,
and gained entrance to the courtyard (not
AV palace), with the aid of John (Jn
18:15,16). 59. Sought false witness. These
Jews knew they had no real case against
Jesus; hence they had to use trumped up
charges. 60,61. Yet the charges were so
vague and inconsistent that they could not
find even two witnesses — the minimum
specified by law (Deut 17:6) — who agreed
with each other. Finally two were pro¬
duced who misquoted and misapplied a
statement of Jesus uttered three years
previously (Jn 2:19). I am able to destroy
the temple of God. The actual statement
had attributed the destroying to the Jews;
and the reference was to his body, not to
the Herodian edifice (Jn 2:21). Perhaps
some of Jesus’ statements in the Olivet
Discourse (24:2) had been crudely garbled
by Judas and combined with this statement
(In 2:19). 62. Answerest thou nothing?
Caiaphas hoped to force the captive into
some unguarded statement. Yet the wild
charges hurled at Jesus were best answered
by this dignified silence (cf. Isa 53:7). 63.1
adjure thee. A formula which informed
Jesus that his answer would be regarded

101

MATTHEW 26:64-72

64. Jesus saith unto him, Thou hast said:
nevertheless I say unto you. Hereafter shall
ye see the Son of man sitting on the right
hand of power, and coining in the clouds of
heaven.

65. Ihen the high priest rent his clothes,
saying, He hath spoken blasphemy; what fur¬
ther need have we of witnesses? behold, now
ye have heard his blasphemy.

66. What think ye? They answered and
said. He is guilty of death.

67. Then did they spit in his face, and
buffeted him; and others smote him with the
palms of their hands,

68. Saying, Prophesy unto us, thou Christ,
Who is he that smote thee?

69. Now Peter sat without in the palace:
and a damsel came unto him, saying. Thou
also wast with Jesus of Galilee.

70. But he denied before them all, saying,
I know not what thou sayest.

71. And when he was gone out into the
porch, another maid saw him, and said unto
them that were there, This fellow was also
with Jesus of Nazareth.

72. And again he denied with an oath, I
do not know the man.

as under oath. The Christ, the Son of God.
Although some dispute the full import of
Son of God, it seems clear that Caiaphas
employed it in the unique sense of deity,
since acknowledgment brought the charge
of blasphemy. This was the real cause for
Christs condemnation (Jn 19:7), and had
been the basis of earlier plots against him
(Jn 5:18). Reports of other incidents that
supported this claim must certainly have
reached the high priests ears (Jn 1:34,49;
9:35-37; 11:27; Mt 14:33; 8:29; et
ah). 64. Thou hast said. An unequivocal
confession that he was the divine Messiah.
(Jesus’ statement under oath does not viti¬
ate the teaching of 5:34, where he legis¬
lates for his followers. Ip his unique
position as Son of God, the factors tnat
make an oath objectionable for men are not
relevant to him.) The Son of man sitting on
the right hand of power and coming in the
clouds of heaven (cf. Dan 7:13,14; Ps
110:1). A pronouncement that the positions
of Jesus and his judges would eventually
be reversed. 65,66. Rent his clothes. An in¬
dication of righteous horror, doubtless per¬
formed sincerely (although mistakenly).
Jewish tradition specified in some detail
how such an act was to be done. Blas¬
phemy. The charge of greatest religious
outrage. Because Jesus openly acknowl¬
edged that of which he had long been
accused (Jn 5:18), and applied Dan 7:13,
14 to himself, he was pronounced guilty
of death (i.e., deserving to die), prob¬
ably by acclamation at this night trial,
rather than by formal ballot. 67,68. The
physical violence inflicted on Jesus by his
captors (probably the subordinate officers,
Lk 22:63) included spitting in his face,
striking him with fists, striking him either
with rods or with open hands (i.e., slap¬
ping), and blindfolding (Lk 22:64) in
order to mock his prophetic office.

69-75. Peter s denials. The three denials
occurred throughout the stages of the Jew¬
ish trials and are variously grouped by the
Evangelists. The differences among the
narratives argue strongly for independence
of composition. Yet essential agreement
can be found, and the details admit various
ways of harmonization. (See tables in Al¬
ford, NT for Eng. Readers , p. 199; S. J.
Andrews, Life of Our Lord , p. 518.)

69. The palace. Rather, the courtyard.
One maid came. Identified by John as the
portress who had admitted Peter (Jn 18:
16,17). 71,72. Into the porch. Probably
the vestibule or passage leading to the
street. Another maid. Mark s "the maid”
would suggest the same one previously
mentioned (though perhaps he means
merely the one at the porch); Luke says

102

MATTHEW 26:73-27:8

73. And after a while came unto him they
that stood by, and said to Peter, Surely thou
also art one of them; for thy speech be-
wrayeth thee.

74. Then began he to curse and to swear,
saying, I know not the man. And immedi¬
ately the cock crew.

75. And Peter remembered the word of
Jesus, which said unto him, Before the cock
crow, thou shalt deny me thrice. And he
went out, and wept bitterly.

CHAPTER 27

WHEN the morning was come, all the chief
priests and elders of the people took counsel
against Jesus to put him to death:

2. And when they had bound him, they
led him away, and delivered him to Pontius
Pilate the governor.

3. Then Judas, which had betrayed him,
when he saw that he was condemned, re¬
pented himself, and brought again the thirty
pieces of silver to the chief priests and elders,

4. Saying, I have sinned in that I have be¬
trayed the innocent blood. And they said,
What is that to us? see thou to that

5. And he cast down the pieces of silver in
the temple, and departed, and went and
hanged himself.

6. And the chief priests took the silver
pieces, and said, It is not lawful for to put
them into the treasury, because it is the price
of blood.

7. And they took counsel, and bought
with them the potter’s field, to bury
strangers in.

8. Wherefore that field was called, The
field of blood, unto this day.

the interrogator was a man. Thus it ap-
ears that the second denial was prompted
y the scrutiny of several individuals. With
an oath. Forgetful of the warning of Jesus
against such swearing to establish one’s
truthfulness (5:34). 73. After a little while.
About an hour (Lk 22:59). They that stood
by. Particularly, a kinsman of Malchus (Jn
18:26). Your speech makes you evident
(AV, bewrayeth thee). Galilean accents
and pronunciation. 74. Began to curse. To
call down a curse upon himself if he were
lying. And to swear. To invoke heaven as
a witness to his words (cf. 5:34-37). A
cock crew. The second crowing that night
(Mk 14:72). 75. Peter remembered (cf.
Mt 26:34). Though dependence upon the
flesh had caused his memory of Christ’s
warnings to fail, the simple crowing of a
rooster awakened Peter to the enormity of
his sin as a flouting of Jesus’ gracious
attempts to forestall it. Wept bitterly. Con¬
trast the remorseful but unrepentant Judas
(27:5).

27:1,2. Second Sanhedrin trial. When
the morning was come. Jewish law forbade
night trials and specified that capital cases
must have at least two trials, a day apart.
This daybreak session was an effort to
bring a semblance of legality to the whole
sordid procedure. Pontius Pilate. Roman
procurator of Judea, who was present in
Jerusalem at the Passover festival. His
official residence was Caesarea. Rome had
reserved to herself the final decision in
court cases involving capital punishment
and the execution of death sentences.

F. Remorse of Judas. 27:3-10. 3. When
he saw that he was condemned. This would
be evident from watching Jesus being
taken to Pilate. Repented himself (meta-
meletheis). Not the usual NT word for
repentance to salvation. Here it indicates
remorse, without any apparent commit¬
ment of himself to God. His “change of
mind” was chiefly toward the money,
which he now loathed. Finding the chief
priests and elders (perhaps still at Caiaphas’
house, or en route to Pilate), he tried to
return the silver. 5. Their refusal caused
him (perhaps after an interval of con¬
tinued reflection) to hurl it into the sanc¬
tuary (naos) of the Temple. Hanged
himself. This detail and the ensuing ones
do not contradict Acts 1:18,19. Several
ways of harmonization are possible. 6. It
is not lawful. (Cf. Deut 23:18). This dis¬
honorable money could not enter the
temple treasury (korbanas), although these
priests had felt no impropriety in paying
it out (26:15). 7,8. The field of the pot¬
ter. Apparently some well-known plot of

103

MATTHEW 27:9-17

9. Then was fulfilled that which was spo¬
ken by Jeremy the prophet, saying. And they
took the thirty pieces of silver, the price of
him that was valued, whom they of die chil¬
dren of Israel did value;

10. And gave them for the potter’s field,
as the Lord appointed me.

11. And Jesus stood before the governor:
and the governor asked him, saying. Art thou
the King of the Jews? And Jesus said unto
him, Thou sayest.

12. And when he was accused of the chief
priests and elders, he answered nothing.

13. Then said Pilate unto him, Hearest
thou not how many things they witness
against thee?

14. And he answered him to never a
word; insomuch that the governor marveled
greatly.

15. Now at that feast the governor was
wont to release unto the people a prisoner,
whom they would.

16. And they had then a notable prisoner,
called Barabbas.

17. Therefore when they were gathered
together, Pilate said unto them, Whom will
ye that I release unto you? Barabbas, or
Jesus which is called Christ?

ground. The use of this ‘‘blood money”
gave its name to the field (cf. Acts 1:19
for another detail that made the name
appropriate). Until this day. An indication
that Matthew wrote quite some time after
the event, although not after a.d. 70, when
the Romans obliterated most such land¬
marks. 9,10. Jeremiah the prophet. This
reference by Matthew to a prophecy seem¬
ingly spoken by Zechariah (11:12,13) has
evoked an array of explanations. Some
hold that here Jeremiah, the name of the
first book in the OT Prophets, is taken to
stand for die whole section containing
Zechariah (just as the name “Psalms” is
applied to the whole section of the Writ¬
ings because it is the first book; Lk 24:44).
A passage in the Talmud (Baba Bathra
14 b) supports this order of Jeremiah as
the first hook, but it must be recognized
that Isaiah is usually placed first. An¬
other possibility is that Matthew amal¬
gamated Zech 11:12,13 with Ter 18:2-12
and 19:1-15, and merely cited one of the
sources.

G. Events at the Roman Trials. 27:11-
31. Matthew selects certain aspects of the
trial, but for their connections one must
consult the parallel accounts. However,
Matthew alone records the interesting de¬
tails of 27:19,24.

11. Before the governor. Resumption of
the narrative interrupted at 27:2. Art thou
the King of the Jews? A question prompted
by the formal charges given Pilate by the
Jews (Lk 23:2; Jn 18:28-33). Thou sayest.
To this answer, which surely indicated
assent to the question, Jesus added an
explanation of the nature of his kingdom
(Jn 18:34-38). This interview occurred
within the Praetorium, while the Jews re¬
mained outside. 12-14. To the clamoring
Jews, however, who accused him upon his
reappearance before them, he answered
nothing. Yet this silence was not taken by
Pilate as admission of guilt, but as a most
unusual composure, causing him to begin
a series of attempts to release Jesus with¬
out antagonizing the Sanhedrin.

15. The governor was wont to release
unto the people one prisoner. Origin of
this custom, whether Roman or Jewish is
unknown. 16. A notable prisoner called
Barabbas. One who was guilty of insur¬
rection, robbery, and murder (Jn 18:40;
Mk 15:7). Broadus suggests that since the
two crucified with Jesus were robbers, they
may have been Barabbas’ followers, and
thus Jesus literally took Barabbas’ place
(Comm, on Matt., pp. 562,563). Exegesis
that plays on the etymology of Barabbas
(“son of a father”), or adopts the highly

104

18. For he knew that for envy they had
delivered him.

19. When he was set down on the judg¬
ment seat, his wife sent unto him, saying,
Have thou nothing to do with that just man:
for I have suffered many things this day in a
dream because of him.

20. But the chief priests and elders per¬
suaded the multitude that they should ask
Barabbas, and destroy Jesus.

21. The governor answered and said unto
them. Whether of the twain will ye that I re¬
lease unto you? They said, Barabbas.

22. Pilate saith unto them. What shall I
do then with Jesus which is called Christ?
They all say unto him, Let him be crucified.

23. And the governor said. Why, what
evil hath he done? But they cried out the
more, saying. Let him be crucified.

24. When Pilate saw that he could prevail
nothing, but that rather a tumult was made,
he took water, and washed his hands before
the multitude, saying, I am innocent of the
blood of this just person: see ye to it

25. Then answered all the people, and
said, His blood be on us, and on our chil¬
dren.

26. Then released he Barabbas unto them:
and when he had scourged Jesus, he deliv¬
ered him to be crucified.

MATTHEW 27:18-26

inferior reading “Jesus Barabbas” for al¬
legorizing or homiletical purposes is un¬
warranted. 18. He knew that for envy.
The ridiculous character of the accusations
was evident to Pilate, and the passionate
actions of the accusers showed him that
personal grievance was involved. It was
obvious that such a spiritually minded
teacher (Jn 18:36,37) would be opposed
by these unscrupulous and materialistic
religionists.

19. While he was sitting on the judg¬
ment seat. While Pilate awaited the Jews’
answer regarding Barabbas, his wife sent
him a message that interrupted the pro¬
ceedings. The portent of the dream men¬
tioned in the message unsettled Pilate and
caused him to delay judgment. We do not
know whether the dream was sent directly
from God, or is to be explained psycho¬
logically as the working of a mind troubled
over the plot against Jesus. (Pilate must
have known of the plot, for he allowed
a chiliarch and Roman soldiers to par¬
ticipate, and his wife may have learned of
it from him; Jn 18:12.) The apocryphal
Gospel of Nicodemus quotes the Jews as
responding: “Did we not say unto thee,
he is a conjuror? Behold, he hath caused
thy wife to dream” (2:3). 20,21. During
this interval the chief priests and elders
influenced the multitude to demand the
release of Barabbas instead of Jesus. The
degree of moral and spiritual depravity
evidenced by such a choice is almost in¬
credible. 22,23. Let him be crucified. That
is, executed in the Roman fashion, ostensi¬
bly as the result of the charges laid against
him, and thus as the substitute for Barab¬
bas. 24. He took water. A Tewish symbolic
custom (Deut 21:6-9), the meaning of
which is natural and obvious. Yet Pilate’s
use was mockery, for he had to bear the
responsibility for ordering the execution.
(Proper use of the symbol was to absolve
innocent men from implication in a wrong¬
ful death.) The blood of this righteous man
(AV, just person ). Was Pilate reflecting the
influence of his wife’s message as he used
her description of Jesus? 25. His blood be
upon us and on our children. The subse¬
quent history of Israel reveals the awful
consequences of that cry. These words, so
quickly uttered, have not rested easily
upon the heads of the original leaders (cf.
Acts 5:28), nor upon those of their de¬
scendants. 26. When he had scourged
Jesus. This c*uel torture was applied upon
the bare body by means of a leather whip
that had pieces of bone or metal imbedded
in its thongs. The scourging preceded the
delivery to the soldiers for crucifixion. John
indicates that it was not performed as the

105

MATTHEW 27:27-37

27. Then the soldiers of the governor took
Jesus into the common hall, and gathered
unto him the whole band of soldiers,

28. And they stripped him, and put on
him a scarlet robe.

29. And when they had platted a crown of
thorns, they put it upon his head, and a reed
in his right hand: and they bowed the knee
before him, and mocked him, saying. Hail,

30. And they spit upon him, and took the
reed, and smote him on the head.

31. And after that they had mocked him,
they took the robe off from him, and put his
own raiment on him, and led him away to
crucify him.

32. And as they came out, they found a
man of Cyrene, Simon by name: him they
compelled to bear his cross.

33. And when they were come unto a
place called Golgotha, that is to say, a place
of a skull,

34. They gave him vinegar to drink min¬
gled with gall: and when he had tasted
thereof he would not drink.

35. And they crucified him, and parted his
garments, casting lots: that it might be
fulfilled which was spoken by the prophet.
They parted my garments among them, and
upon my vesture did they cast lots.

36. And sitting down they watched him
there;

37. And set up over his head his accusa¬
tion written. This is Jesus the King of the
Jews.

first stage of the execution, but was another
attempt by Pilate to satiate the blood¬
thirsty crowd and cause them to abandon
their demands for crucifixion (Jn 19:1-6).
Delivered him. Officially ordered the sol¬
diers to execute him.

27. Into the Praetorium. This seems to
locate the trial at the Castle of Antonia,
since it explains more readily the presence
of a whole cohort (600 men, one-tenth of
a legion), which is known to have been
stationed there. Others identify the Prae¬
torium as Herods palace. 28-31. After
receiving the order to prepare Jesus for
execution, the callous soldiers enlivened
their work by the crudest mockery. Strip¬
ping Jesus of his own garments, they ar¬
rayed him in a scarlet robe, perhaps a
soldiers cloak, faded to resemble royal
purple (Mk 15:17). Substituting thorns for
a crown, a reed for a scepter, and spitting
for the kiss of homage, they showed their
cruel contempt for the Son of God.

H. The Crucifixion. 27:32-56.32, Simon.
Of Cyrene. His sons were known to the
readers of Mark's Gospel (Mk 15:21). Him
they compelled. Commandeered for this
service (see comment on 5:41). 33. Gol¬
gotha. Aramaic word meaning "skull,"
equivalent to the Latin calvaria. Whether
the name was derived from a skull-shaped
mound, or from its reputation as an execu¬
tion place, is unknown. Equally uncertain
is its location. The traditional Church of
the Holy Sepulchre, while within the pres¬
ent walls of Jerusalem, was outside the old
north wall of Jesus' day and could well
have been the place. Others argue the
claims of Gordon's Calvary, farther to the
north. 34. Wine mingled with gall (cf. Ps
69:21). The intent of this drugged potion
was to deaden pain and make prisoners
easier to handle, but Jesus, after a taste,
refused to drink. 35. They crucified him.
For the technical details of crucifixions,
consult Bible dictionaries. It must be noted
that the Evangelists sketch the scene in
stark simplicity, all the more effective for
its restraint. Parted his garments, casting
lots. John 19:23,24 explains that the sol¬
diers divided the items four ways and
gambled for the seamless coat. The final
clause beginning, that it might be fulfilled,
is textually doubtful, probably being an
interpolation from Jn 19:24. 36. They
watched him. Part of the soldiers' duty
was to prevent premature removal.

37. Over his head his accusation. Dur¬
ing the procession to Golgotha, the placard
prepared by Pilate (fn 19:19) was prob¬
ably paraded at the front or hung around
Jesus' neck, according to the usual cus-

106

MATTHEW 27:38-46

38. Then were there two thieves crucified
with him; one on the right hand, and an¬
other on the left.

39. And they that passed be reviled him,
wagging their heads,

40. And saying, Thou that destroyest the
temple, and buildest it in three days, save
thyself. If thou be the Son of God, come
down from the cross.

41. Likewise also the chief priests mock¬
ing him, with the scribes and elders, said,

42. He saved others; himself he cannot
save. If he be the King of Israel, let him now
come down from the cross, and we will be¬
lieve him.

43. He trusted in God; let him deliver
him now, if he will have him: for he said, I
am the Son of God.

44. The thieves also, which were crucified
with him, cast the same in his teeth.

45. Now from the sixth hour there was
darkness over all the land unto the ninth
hour.

46. And about the ninth hour Jesus cried
with a loud voice, saying, Eli, Eli, lama sa-
bachthani? that is to say, My God, my God,
why hast thou forsaken me?

tom. This is Jesus the King of the Jews.
(Cf. Mk 15:26; Lk 23:38; Jn 19:19.) The
varying accounts are in no way contra¬
dictory. John’s record is fullest; the others
pick out the essential elements. The fact
that the title appeared in the three lan¬
guages may account for some variations
in the records (Jn 19:20). 38. Two robbers.
The same description as is applied to Bar-
abbas (Jn 18:40), an indication that Jesus
literally took Barabbas’ place. 39. Wag¬
ging their heads (Ps 52:17). A sneering,
mocking gesture. 40. The taunts hurled at
Jesus for claiming that he could destroy
the temple and that he was the Son of
God were based on events at the Sanhed¬
rin trial (26:61,63,64). 41-43. The chief
priests, scribes, and elders joined in the
mocking, not by addressing Jesus directly,
but by speaking derisively about him to
the crowd. He saved others. A statement
probably not meant as an acknowledgment
of his miracles, but intended to cast strong
suspicion upon such claims because of his
present inability to save himself. Their
words were far truer than they knew; for
to save others in the spiritual sense for
which he had come, he had to voluntarily
lay down his own life. Smarting under
Pilate’s insult to their nationalism, the
leaders challenged Jesus’ title. King of
Israel, by demanding a sign and promise.
We will believe him. Yet previous attitudes
and reactions of these men show the falsity
of their promise (Jn 12:9,10). 44. The rob¬
bers also. Later one of them changed his
attitude toward Jesus (Lk 23:39-43).

45. Jesus was placed upon the cross at
9 a.m. (“third hour,” Mk 15:25). After
three hours had passed, a supernatural
darkness enveloped all the land from the
sixth to the ninth hour (noon to 3 p.m.).
Since Passover occurred at full moon, this
darkness could not have been a solar
eclipse. It was clearly supernatural in its
timing, although Goa may possibly have
employed some providential means to
bring it about. Whether all the land is
restricted to a somewhat local area, or is
to be understood as “all the earth” (global)
is impossible to determine. 46. My God,
my God, why hast thou forsaken me? (Ps
22:1) The only utterance from the cross
recorded by Matthew and Mark. The full
import of this cry cannot be fathomed. But
certainly its basis lay not in the physical
suffering primarily, but in the fact that
for a time Jesus was made sin for us (II
Cor 5:21); and in paying the penalty as
the sinner’s substitute, he was accursed of
God (Gal 3:13). God as Father did not
forsake him (Lk 23:46); but God as Judge
had to be separated from him if he was

107

MATTHEW 27:47-50

47. Some of them that stood there, when
they heard that, said. This man calleth for
Elias.

48. And straightway one of them ran, and
took a sponge, and filled it with vinegar, and
put it on a reed, and gave him to drink.

49. The rest said. Let be, let us see
whether Elias will come to save him.

50. Jesus, when he had cried again with a
loud voice, yielded up the ghost.

51. And, behold, the veil of the temple
was rent in twain from the top to the bot¬
tom; and the earth did quake, and the rocks
rent;

52. And the graves were opened; and
many bodies of the saints which slept arose,

53.. And came out of the graves after his
resurrection, and went into the holy city,
and appeared unto many.

54. Now when the centurion, and they
that were with him, watching Jesus, saw the
earthquake, and those things that were done,
they feared greatly, saying. Truly this was
the Son of God.

55. And many women were there behold¬
ing afar off, which followed Jesus from Gali¬
lee, ministering unto him:

56. Among which was Mary Magdalene,
and Mary the mother of James and Joses,
and the mother of Zebedee’s children.

to experience spiritual death in the place
of sinful men. 47-49. This outcry prompted
the suggestion that Jesus was calling for
Elijah, doubtless because of the similarity
of sound between Eli (my God) and Elias
(Elijah). Though some suggest that the
darkness had now caused the more super¬
stitious actually to fear that the predicted
Messianic figure might come, succeeding
attitudes make this doubtful. Rather, it
was a further mocking jibe at his Mes¬
sianic claims. Let be. This sentiment was
uttered by the crowds, who wanted the
soldier to desist from ministering to Jesus
(Mt); and also by the soldier himself, after
giving the drink, as telling the crowds to
cease objecting to his act (Mk). 50. Jesus,
having his throat refreshed by the vinegar
(not the drugged potion of 27:34), cried
again with a loud voice. All the Synoptics
indicate that the death of Christ was not
the exhaustion of crucifixion, but a vol¬
untary surrender of his life.

51. Veil of the temple. The curtain
dividing the Holy Place from the Holy of
Holies (Ex 26:31). This event, symbolic
of the permanent opening of Gods pres¬
ence to man by the atoning death of Christ
(cf. Heb 10:19-23), could have been re¬
ported by the priests who were later con¬
verted (Acts 6:7). 52,53. At Christ’s death
many graves of OT saints were opened,
and their bodies were resurrected after his
resurrection (cf. Acts 26:23; I Cor 15:20)
This amazing circumstance mentioned only
by Matthew raises many questions but
cannot properly be denied. The six pre¬
vious resurrections in Scripture (I Kgs 17;
II Kgs 4; 13; Mt 9; Lk 7; Jn 11) were all
restorations to earthly existence. Such is
not necessarily true of those in Matthew
27. The phenomenon is clearly symbolic
of Christ’s victory over death as it affects
believers. Many see here a visible demon¬
stration that Christ’s death and resurrec¬
tion effected the release from Sheol-Hades
of the righteous dead (Eph 4:8,9). What
happened to these resurrected saints sub¬
sequently is not stated. 54. Truly this
man was the Son of God. Though it is
presently popular to explain the centurion’s
statement in terms of pagan concepts (cf.
RSV), it must be noted that his comment
was based upon his observation of some
remarkable phenomena. And it must be
regarded as possible that the man, having
been in Jewish surroundings for a time,
may now have come to faith. After all,
pagans can become Christians. 55,56.
Mary Magdalene. First mention in Mat¬
thew. Traditions which give her a dishon¬
orable past are without Scriptural basis.
Mary the mother of James ana Joses. Also

108

MATTHEW 27:57-66

57. When the even was come, there came
a rich man of Arimathea, named Joseph, who
also himself was Jesus’ disciple:

58. He went to Pilate, and begged the
body of Jesus. Then Pilate commanded the
body to be delivered.

59. And when Joseph had taken the body,
he wrapped it in a clean linen cloth,

60. And laid it in his own new tomb,
which he had hewn out in the rock: and he
rolled a great stone to the door of the sep¬
ulchre, and departed.

61. And there was Mary Magdalene, and
the other Mary, sitting over against the sep¬
ulchre.

62. Now the next day, that followed the
day of the preparation, the chief priests and
Pharisees came together unto Pilate,

63. Saying, Sir, we remember that that de¬
ceiver said, while he was yet alive, After
three days I will rise again.

64. Command therefore that the sepul¬
chre be made sure until the third day, lest his
disciples come by night, and steal him away,
and say unto the people. He is risen from the
dead: so the last error shall be worse than the
first.

65. Pilate said unto them, Ye have a
watch: go your way, make it as sure as ye
can.

66. So they went, and made the sepulchre
sure, sealing the stone, and setting a watch.

called the wife of Cleopas (Jn 19:25).
Mother of Zebedee’s children. Same as
Salome (Mk 15:40), and apparently a
sister of the Virgin Mary (Jn 19:25).

I. Burial. 27:57-66. 57. When even was
come. Time from 3 p.m. to 6 p.m. (Ex
12:6, ASV marg.). A rich man. Cf. Isa
53:9. Joseph of Arimathaea was a Sanhed-
rist (Lk 23:50,51), whose wealth enabled
him to own a tomb close to Jerusalem,
though he lived elsewhere. 58. Asked for
the body. An act of no little courage, since,
not being a relative, he would doubtless
need to explain his reasons. 59,60. Receiv¬
ing permission, Joseph himself took the
body from the cross and, assisted by Nic-
odemus, wrapped it in the usual linen
cloth (Jn 19:39,40). 61. Observing the
scene were the two Marys mentioned in
27:56.

62. The day after the preparation
(ASV). Usually explained as Saturday (cf.
Mk 15:42), viewing the entombment as
from Friday night till Sunday morning.
However, this preparation day was the
day before the Passover Feast day (Jn 19:
14,31), which feast may have occurred that
year on Wednesday night. Perhaps this
accounts for Matthew’s not using the term
“Sabbath” here, lest it be confused with
Saturday. According to this view, the en¬
tombment lasted a mil seventy-two hours,
from sundown Wednesday to sundown
Saturday. Such a view gives more reason¬
able treatment to Mt 12:40. It also explains
after three days and on the third day in a
way that does least violence to either.
63,64. How the Sanhedrists learned of
Christ’s private prediction is not explained
(from Judas, perhaps?). The disciples, by
failing to grasp its meaning, had largely
forgotten the prediction; but these enemies
were taking no chances. They feared that
the spreading of a report of a resurrection
(the last error) would be more disastrous
to them than the following Jesus had
gained, for a time, as Messiah (the first
delusion). 65,66. Obtaining Pilate’s order.
Take a guard (ASV marg.), the Sanhed¬
rists took the additional precaution of seal¬
ing the stone, probably by connecting it
to the tomb by a cord and wax or clay, so
that tampering could be detected.

V. The Resurrection of Jesus Christ. 28:

1 - 20 .

Matthew’s account of the Resurrection
includes fewer details than the accounts
of Luke and John. Yet to him alone we are
indebted for the report of the soldiers (w.
11-15) and for the full baptismal formula

109

MATTHEW 28:1-15

CHAPTER 28

IN the end of the sabbath, as it began to
dawn toward the first day of the week, came
Mary Magdalene and the other Mary to see
the sepulchre.

2. And, behold, there was a great earth¬
quake: for the angel of the Lord descended
from heaven, and came and rolled back the
stone from the door, and sat upon it

3. His countenance was like lightning,
and his raiment white as snow:

4. And for fear of him the keepers did
shake, and became as dead men.

5. And the angel answered and said unto
the women, Fear not ye: for I know that ye
seek Jesus, which was crucified.

6. He is not here: for he is risen, as he
said. Come, see the place where the Lord
lay.

7. And go quickly, and tell his disciples
that he is risen from the dead; and, behold,
he goeth before you into Galilee; there shall
ye see him: lo, I have told you.

8. And they departed quickly from the
sepulchre with fear and great joy; and did
run to bring his disciples word.

9. And as they went to tell his disciples,
behold, Jesus met them, saying, All hail. And
they came and held him by the feet, and
worshipped him.

10. Ihen said Jesus unto them, Be not
afraid: go tell my brethren that they go into
Galilee, and there shall they see me.

11. Now when they were going, behold,
some of the watch came into the city, and
showed unto the chief priests all the things
that were done.

12. And when they were assembled with
the elders, and had taken counsel, they gave
large money unto the soldiers,

13. Saying, Say ye, His disciples came by
night, and stole him away while we slept.

14. And if this come to the governor’s
ears, we will persuade him, and secure you.

15. So they took the money, and did as
they were taught: and this saying is com¬
monly reported among the Jews until this
day.

(v. 19). The substantial agreement of the
four narratives, coupled with a wide vari¬
ety of details and viewpoints, demonstrates
their truthfulness and yet their independ¬
ence of one another.

A. Discovery of the Empty Tomb. 28:
1-8. 1. In the end of the sabbath. The use
of opse as an improper preposition for
"after” is now clearly recognized (Arndt,
p. 606), so that the translation here should
be after die sabbath, in conformity with
Mk 16:1,2; Lk 24:1; Jn 20:1. Mary Mag¬
dalene, the -other Mary (27:56,61), and
certain other women came at the break of
dawn on Sunday to do the anointing of
Jesus' body. 2-4. As they approached, an
earthquake occurred, and an angel rolled
back the great stone from the entrance.
This was not the moment of resurrection,
but was rather intended to reveal the
empty tomb to the witnesses. The resur¬
rected Christ was not confined by natural
barriers (cf. Jn 20:19,26), and must have
arisen about sundown on Saturday night
(see on 27:62). 5-8. It seems that Mary
Magdalene immediately left to notify
Peter and John (Jn 20:1,2), and did not
hear the announcement, He is risen, which
the angel made to the other women. He
goeth before you into Galilee. The direc¬
tions for the great public appearance in
Galilee as previously predicted (26:32) do
not exclude earlier personal appearances to
individuals or small groups in Jerusalem.

B. Appearance of Jesus. 28:9,10. And
behold, Jesus met them. The first clause
in verse 9 (AV) must be omitted on textual
grounds. This appearance of Jesus came
after the women had reported the angel's
message to the disciples (Lk 24:9-11).
Meanwhile, Mary Magdalene, having in¬
formed Peter and John of the empty tomb,
followed them to the site, and, remaining
there, became the first to see the risen
Christ (Mk 16:9; Jn 20:1-18). Now on
this second appearance, Jesus gave the
women essentially the same directions that
the angel had delivered (v. 7).

C. Report of the Soldiers. 28:11-15.
Recorded here only. These soldiers had
been turned over to the Sanhedrin by
Pilate, and so reported to them (27:65,66).
Their report resulted in the calling of a
Sanhedrin session, at which a large bribe
was voted to insure the soldiers' continued
cooperation in hiding the truth. The self¬
contradictory nature of the account they
were to circulate (as if sleeping soldiers
would know what had happened, or that
all would have been sleeping at once, or
that Roman soldiers would incriminate

110

16. Then the eleven disciples went away
into Galilee, into a mountain where Jesus
had appointed them.

17. And when they saw him, they wor¬
shipped him: but some doubted.

IS. And Jesus came and spake unto them,
saying, All power is given unto me in heaven
and in earth.

19. Go ye therefore, and teach all nations,
baptizing them in the name of the Father,
and of the Son, and of the Holy Ghost:

20. Teaching them to observe all things
whatsoever I have commanded you: and, lo,
I am with you alway, even unto the end of
the world. Amen.

MATTHEW 28:16-20

themselves in this way) makes its accept¬
ance most incredible. Yet the story was
widely disseminated among Jews (no ar¬
ticle). Matthew, writing particularly for
the Jewish viewpoint, gives the sordid
details that explain the tale. The promise
of the Sanhedrin to persuade Pilate if he
should take action may mean that a bribe
would be offered, or that they would as¬
sure the governor that the Sanhedrin was
satisfied with the soldiers’ performance.

D. The Great Commission. 28:16-20.
16. This appearance to the eleven in
Galilee, fulfilling previous instruction (26:
3228:7,10), is doubtless the appearance
to “above five hundred” mentioned by Paul
(I Cor 15:6). Galilee was the home of most
of Christ’s followers, and the most likely
lace for such a crowd to be unmolested
y the authorities. 17. They worshipped
him, but some doubted. True acknowledg¬
ment of his deity by most (cf. die prior
case of Thomas, Jn 20:28); hesitation by
a few. Difficulty in understanding these
doubters as being among the Eleven after
the appearances to them in Jerusalem has
led many to identify them as among Paul’s
five hundred. Yet Matthew, while certainly
not excluding the presence of others, can
hardly have had such in view here. It is
better to accept this as a surprising but
honest commentary on the facts, and as
further indication that the disciples were
not a credulous group, but believed only
on the basis of many infallible proofs”
(Acts 1:3). 18. All authority has been
given unto me. The ensuing commission
is backed by the authority of him who is
God’s mediatorial King, with power ex¬
tending to every realm. 19. Make disciples
of all die nations (ASV). The task of evan¬
gelizing, enlisting men under the lordship
of Christ, Baptizing them. The symbolic
rite by which one publicly acknowledges
his personal commitment to the Christian
message. The name of the Father and of
the Son and of the Holy Ghost. The full
formula to be employed, emphasizing the
distinctively Christian character of this
baptism as compared to earlier types of
Jewish ablutions. 20. Teaching them. In¬
culcating Christ’s precepts as outlining the
proper manner of life for his followers.
Lo, I am with you all the days. A blessed
romise that Christ’s presence as well as
is authority shall empower his servants
to perform this commission.

Ill

MATTHEW

BIBLIOGRAPHY

Alford, Henry. New Testament for Eng¬
lish Readers. Chicago: Moody Press,
reprinted 1956,

Andrews, Samuel J. The Life of Our
Lord . Grand Rapids: Zondervan Pub¬
lishing House, reprinted 1954.

Atkinson, Basil F. C. “The Gospel Ac¬
cording to Matthew,” New Bible Com¬
mentary. Edited by F. Davidson, A. M.
Stibbs, and E. F. Kevan. Grand Rap¬
ids: Wm. B. Eerdmans Publishing Co.,
1953.

Broadus, John A. Commentary on the
Gospel of Matthew. Philadelphia:
American Baptist Publishing Society,
1886.

Brown, David. “Matthew,” Commentary
Critical, Experimental, and Practical of
the Old and New Testaments. Edited
by Robert Jamieson, A. R. Fausset, and
David Brown. Vol. V. Grand Rapids:
Wm. B. Eerdmans Publishing Co., re¬
printed 1948.

Bruce, A. B. “The Synoptic Gospels,”
The Expositors Greek Testament.
Edited by W. Robertson Nicoll. Vol.

I. Grand Rapids: Wm. B. Eerdmans
Publishing Go., n.d.

Edersheim, Alfred. Life and Times of
Jesus the Messiah. Grand Rapids: Wm.
B. Eerdmans Publishing Co., reprinted
1945.

Gaebelein, A. C. Gospel of Matthew.

New York: Our Hope, 1910.

Lange, J. P. The Gospel According to
Matthew. Translated by Philip Schaff.
A Commentary on the Holy Scriptures.
Grand Rapids: Zondervan Publishing
House, reprint edition, n.d.

Lenski, R. C. H. The Interpretation of St.
Matthew's Gospel. Columbus: Wart-
burg Press, 1943.

McClain, A. J. Greatness of the Kingdom.
Grand Rapids: Zondervan Publishing
House, 1959.

Plummer, Alfred. Exegetical Commen¬
tary on the Gospel According to St.
Matthew. New York: Charles Scribner’s
Sons, 1910.

Robertson, A. T. A Harmony of the Gos¬
pels for Students of the Life of Christ.
New York: Harper & Brothers, 1922.

112

THE GOSPEL
ACCORDING TO MARK

INTRODUCTION

Author. Although the Gospel of Mark
in itself is anonymous, sufficient evidence
is available to provide positive identifica¬
tion of the author. All available testimony
from the early Church Fathers names
Mark, the attendant of Peter, as the writer
of the book. The tradition concerning the
Marcan authorship goes back to Papias at
the end of the first century or early in the
second, and it is confirmed in the writings
of such men as Irenaeus, Clement of Alex¬
andria, Origen, and Jerome, as well as in
the second century Anti-Marcionite Pro¬
logue. That Mark, the companion of Peter,
was the John Mark of Acts 12:12,25;
15:37-39 is not specifically stated, but this
has been the consensus of opinion among
all but the more radical critics. Such iden¬
tification is made by Vincent Taylor (The
Gospel According to Mark , p. 26), Harvie
Branscomb (The Gospel of Mark, p.
xxxviii) and H. B. Swete (The Gospel Ac¬
cording to Mark , p. xix).

The evidence from the Gospel itself is
in agreement with the historical testimony
of the early church. It is obvious that the
author was familiar with Palestine, and
with Jerusalem in particular. He makes
geographical references which are correct
in fine detail (11:1), thus revealing his per¬
sonal knowledge of the area. He knows
Aramaic, the language of Palestine, as is
indicated by his use of Aramaic words
(5:41; 7:34) as well as by the evidence of
Aramaic influence on his Greek. That he
was conversant with Jewish institutions
and customs is to be seen in the familiarity
with which he refers to such items (1:21;
2:14,16; 7:2-4). These characteristics all
point toward a Palestinian Jew as author;
and according to Acts 12:12, John Mark
fits this description, since his home was
in Jerusalem. Furthermore, there are in¬
dications in the New Testament that Mark
and the Apostle Peter sustained a close re¬
lationship to one another. It has been
noted that there is a striking similarity be¬
tween the general outline of Mark's Gos¬
pel and the sermon of Peter in Caesarea
(Acts 10:34-43), which may point toward
Peter as the main source for Mark's mater¬
ial. To this may be added Peter's refer¬
ence to Mark as his son (I Pet 5:13).

Upon the basis, therefore, of both ex¬
ternal and internal evidence, it is possible

to affirm confidently that John Mark, the
son of Mary, and the attendant of Paul
and Peter, was the author of the second
Gospel. We first hear of the man Mark in
Acts 12:12 in connection with a prayer
meeting in his mother's house. As a young
man he traveled with Paul and Barnabas
as far as Perga on their first missionary
tour (Acts 13:5,13). Because he did not
continue with the party, but returned
home, Paul refused to take him on his sec¬
ond journey (Acts 15:36-41). Instead,
Mark accompanied his cousin Barnabas
(Col 4:10, ASV) to the island of Cyprus.
Much later, he appeared with Paul during
his first Roman imprisonment (Col 4:10;
Phm 23,24). He was with Peter in Baby¬
lon (I Pet 5:13); and Paul, during his sec¬
ond imprisonment, requested Timothy to
bring Mark to Rome because he had
shown himself to be useful in the work
(II Tim 4:11).

Date and Place of Writing. There is no
explicit statement in the Gospel itself, nor
in the rest of the New Testament, from
which we may ascertain a specific date for
the origin of the book. In recent years the
majority of scholars have placed it some¬
where l3etween a.d. 50 and 80, with the
preponderance of opinion favoring a.d.
65—70. Our best basis for dating is the
information from the Church Fathers.
Irenaeus says, “Matthew also issued a
written Gospel among the Hebrews in
their own dialect, while Peter and Paul
were preaching at Rome and laying the
foundations of the church. After their de¬
parture, Mark, the disciple and interpret¬
er of Peter, did also hand down to us in
writing what had been preached by Peter"
(Irenaeus Against Heresies III. i. 1). The
word exodon , here translated “depar¬
ture," is used in Lk 9:31, where it is ren¬
dered as “decease" (AV), referring to our
Lord's death. The Apostle Peter, also, uses
the word in alluding to his own approach¬
ing death (see II Pet 1:15). That Irenaeus
was placing the writing of Mark after the
death of Peter and Paul is corroborated
by the Anti-Marcionite Prologue, which
plainly asserts, “After the death of Peter
himself, he wrote down this same gos¬
pel. ..." Such evidence would seem to re¬
quire a date after a.d. 67, the probable

113

MARK

year of Paul's martyrdom. On the other
hand, the fact that tne prediction of Jeru¬
salem's destruction (Mk 13) is not set forth
as fulfilled may point to a date prior to
a.d. 70. The most plausible dating, there¬
fore, would seem to be 67—70.

Although Chrysostom placed the origin
of the Gospel in Egypt, there is every rea¬
son to look for its birthplace in the city of
Rome. That such is the case is explicitly
stated by the Anti-Marcionite Prologue
and Clement of Alexandria, as well as be¬
ing implied by Irenaeus.

Readers . It has been an almost unani¬
mous opinion that the second Gospel was
directed to the Roman mind. The Marcan
habit of explaining Jewish terms and cus¬
toms points toward Gentile readers (5:41;
7:2-4,11,34). The statements of Clement of
Alexandria to the effect that those in Rome
who heard Peter preach insisted that Mark
provide them with a written account are
sufficient basis for believing that the Gos¬
pel was penned for Roman Christians.
That the readers were Romans may be
borne out by the presence of certain Latin-
isms occurring in the book. That they were
Christians is further confirmed by the in¬
troduction to the Gospel, in which prior
understanding on the part of the readers
is assumed. John the Baptist is introduced
without any attempt at identification; his
imprisonment is referred to as though the
readers were already familiar with the
fact; the terms baptize fl:4) and Holy
Ghost (1:8) are used without any expla¬
nation.

Characteristics . Several striking peculi¬
arities of Mark's account make it unique
among the Gospels. The manner of writing
has been described as graphic, forceful,
and dramatic. A vivid realism character¬
izes both Mark's style and his unvarnished
reporting of the facts. Events are de¬
scribed without alteration or extensive in¬
terpretation, and their presentation is
marked by an “on-the-spot* quality found
in the reports of eyewitnesses. A marked
vigor and a note bf urgency may be sensed
in almost any portion of the writing. The
characteristic word of this Gospel of ac¬
tion is euthys , which occurs some forty-
one times and is translated straightway ,
immediately , forthwith , anon. Greek
tenses are used effectively to augment
the dramatic and graphic effect of a life
story that is already dramatic by virtue
of its intrinsic nature. In numerous places
words of unusual forcefulness appear,
such as “driveth" (1:12), compared with

‘led," which appears in the other Synoptic
Gospels (Mt 4:1; Lk 4:1).

In harmony with these peculiarities is
the brevity of the book itself and the
concise reports of individual events (cf.
Mk 1:12,13;. Mt 4:1-11).

Content . The Gospel begins with a brief
record of events that opened the public
ministry of our Lord, namely, his baptism
and temptation. Mark has thus omitted,
by design of course, any account of the
birth and first thirty years of Christ's life.
He also makes no reference to the early
ministry in Judea, which is recorded in
Jn 2:13—4:3. Without any explanation of
the intervening events, the author moves
from the temptation to the Galilean min¬
istry. The first period of the work in north¬
ern Palestine was marked by tremendous
success as crowds flocked to hear the new
teacher, with the result that he found it
necessary to restrict the gatherings to the
country areas (Mk 1:45). People came
from Judea and Idumea to the south,
from Perea to the east, and from Tyre and
Sidon to the north (3:7,8). Almost simul¬
taneously, our Gospel records the begin¬
nings of hostility to Christ on the part of
the Jewish leaders. This opposition inten¬
sified until it became one of the chief char¬
acteristics of the second period of the work
in Galilee. As a result of the enmity of
these leaders and the superstitious sus¬
picions of Herod Antipas, Jesus began a
series of systematic retirements from the
region of Galilee, always remaining in the
general area and often returning to Caper¬
naum for a brief stay. During these days
his main occupation was the training of
the disciples. The hour toward which he
had been purposefully moving was fast ap¬
proaching, and it was at this point that
he began to prepare his own, by repeated
explanations, for the consummation of his
earthly work in his death and resurrec¬
tion.

Following the withdrawals for disciple
training, Mark traces Christ's last trip to
Jerusalem by way of Perea. In so doing
our author has again omitted a sizable
block of material. He has passed by the
entire later Judean ministry ahd the great¬
er part of the work beyond Jordan in
Perea. In keeping with the characteristic
brevity of the Evangelist, he moves im¬
mediately into an account of the Passion
Week. To this short period Mark devotes
almost six of his sixteen chapters, a pro¬
portion which is fully justified when one
realizes that this is the purposed consum¬
mation toward which the life of our Lord
had been moving.

114

OUTLINE

MARK

I. The title. 1:1.

II. The preparation*for Christs ministry. 1:2-13.

A. His forerunner. 1:2-8.

B. His baptism. 1:9-11.

C. His temptation. 1:12,13.

III. Christ's ministry in Galilee. 1:14—6:30.

A. Call of the first four disciples. 1:14-20.

B. First Galilean preaching tour. 1:21-45.

C. Development of official opposition. 2:1-3:12.

D. Appointment of the Twelve. 3:13-19.

E. Concern of Christ's friends, and accusations of his enemies. 3:20-35.

F. Parables by the seaside. 4:1-34.

G. Trip to Gadara. 4:35-5:20.

H. The woman with a hemorrhage, and the daughter of Jairus. 5:21-43.

I. Another Galilean preaching tour. 6:1-30.

IV. Christ's withdrawals from Galilee. 6:31—9:50.

A. Withdrawal to the eastern shore of the lake. 6:31-56.

B. Discussion of the unwarranted exaltation of tradition. 7:1-23.

C. Withdrawal to the region of Tyre and Sidon. 7:24-30.

D. Withdrawal to Decapolis. 7:31-8:9.

E. Withdrawal to Caesarea Philippi. 8:10-9:50.

V. Christ’s ministry in Perea. 10:1-52.

A. Discussions of divorce, children, and wealth. 10:1-31.

B. Conversation on the way to Jerusalem. 10:32-45.

C. The healing of blind Bartimaeus. 10:46-52.

VI. Christ’s concluding ministry in Jerusalem. 11:1—13:37.

A. The entrance into Jerusalem and the Temple. 11:1-26.

B. Final controversies with the Jewish leaders. 11:27—12:44.

C. The Olivet apocalypse. 13:1-37.

VII. Christ's passion and resurrection. 14:1—16:20.

A. Treachery and devotion. 14:1-11.

B. The Lord’s passion. 14:12—15:47.

C. The Lord's resurrection. 16:1-20.

115

MARK 1:1-4

ST. MARK

CHAPTER 1

THE beginning of the gospel of Jesus Christ,
the Son of God;

2. As it is written in the prophets, Behold,
I send my messenger before thy face, which
shall prepare thy way before thee.

3. The voice of one crying in the wilder¬
ness, Prepare ye the way of the Lord, make
his paths straight.

4. John did baptize in the wilderness, and
preach the baptism of repentance for the
remission of sins.

COMMENTARY

1. The Title. 1:1.

These words stand as a title indicating
the content of the book as a whole. The
gospel here is not the book, but the mes¬
sage, the good news of salvation through
Jesus Christ. The facts of the life and
death of Christ make up the beginning of
the gospel, which implies that the apostol¬
ic preaching was the continuation. The
Son of God. To Mark, no less than to
John, the deity of Christ is of prime im¬
portance, and thus he includes it in the
title of his Gospel.

II. The Preparation for Christ’s Minis¬
try. 1:2-13.

A. His Forerunner. 1:2-8. Passing by
the birth and early years of Christ’s life,
Mark turns at once to the opening events
of the Lord’s public ministry. As predicted
in the OT, Jesus was preceded by a herald
sent to prepare men for his appearance.
John the Baptist came as the last repre¬
sentative of the old order with the ex¬
press purpose of introducing the key
personality of the new.

2. As it is written. This clause is to be
connected with verse 4. John’s baptism
and preaching were in accordance with
the Scriptures.^ This was a formula used
to designate “an unalterable contract”
(Adolf Deissmann, Paul , A Study in So¬
cial and Religious History , p. 101). In the
prophets. The citation here is probably a
blending of Mai 3:1 and Ex 23:20.

3. This portion of the quotation is an
almost exact reproduction of the LXX
reading of Isa 40:3.

4. The word baptize means to dip or
submerge and thus refers to an immer¬
sion. This was not an entirely new rite,
since Jewish proselyte baptism was a form
of self-immersion (G. F. Moore, Judaism
in the First Three Centuries of the Chris-

116

MARK 1:5-10

5. And there went out unto him all the
land of Judea, and they of Jerusalem, and
were all baptized of him in the river of
Jordan, confessing their sins.

6. And John was clothed with camel's
hair, and with a girdle of a skin about his
loins; and he did eat locusts and wild honey;

7. And preached, saying, There cometh
one mightier than I after me, the latchet of
whose shoes I am not worthy to stoop down
and unloose.

8. I indeed have baptized you with water:
but he shall baptize you with the Holy
Ghost.

9. And it came to pass in those days, that
Jesus came from Nazareth of Galilee, and
was baptized of John in Jordan.

10. And straightway coming up out of the
water, he saw the heavens opened, and the
Spirit like a dove descending upon him:

tian Era, I, 331-335). John proclaimed
the baptism of repentance, that is, a bap¬
tism characterized by, and signifying, re¬
pentance. In the NT repentance has
a deeper connotation than its original
sense of a change of mind. It has
come to refer to an inner change of direc¬
tion and purpose, a turning from sin to
righteousness. Josephus makes it clear that
this was the prerequisite for baptism by
John (Antiquities of the Jews XVIII. v.
2). For the remission of sins. The Greek
preposition eis at times was used with the
meaning, “because of.” Hence, the mean¬
ing may be that John baptized because of
the forgiveness of sins.

5. Speaking in hyperbole, Mark de¬
picts the throngs that streamed out from
all parts of Judea. There went out. The
imperfect tense portrays in motion picture
fashion the continual procession of folk to
be baptized (also imperfect tense). The
rite was performed in the river of Jordan,
an expression which is to be taken liter¬
ally.

7. In verses 7,8 Mark records the core
of the Baptist’s message. He preached, or
proclaimed as a herald ( keryssd ), the fact
of the coming One. Latchet. The leather
strap used to fasten sandals. John did not
consider himself worthy to attend the Mes¬
siah even as a slave.

8. The pouring out of the Holy Ghost
was expected to be a feature of Messianic
times (Toel 2:28,29; Acts 1:5; 2:4,16-21).
The whole age between Christ’s first and
second advents is viewed as being Messi¬
anic, marked by the ministry of the Spirit.

B. His Baptism. 1:9-11. The high point
in the ministry of the forerunner came
when the “one mightier” than he arrived
to submit to baptism. This act marked the
official opening of Jesus’ public ministry.

9. In Jordan. The Greek preposition eis ,
meaning, “in,” “into,” along with the
words, “coming up out of the water” (v.
10), indicate an entrance into the river
suggestive of immersion. In answer to the
question as to why the sinless Christ was
baptized with the baptism of repentance, it
should be pointed out that this was a de¬
liberate act of identification with sinners.
Furthermore, he was in full sympathy with
John’s ministry, and to be baptized was
the right thing to do (Mt 3:15).

10. Observe the first occurrence of
Mark’s characteristic straightway (eutlitjs);
see Introduction, Characteristics. Mark’s
word translated opened is much more
forceful in the original, meaning to tear

117

MARK 1:11-15

11. And there came a voice from heaven,
saying, Thou art my beloved Son, in whom I
am well pleased.

12. And immediately the Spirit driveth
him into the wilderness.

13. And he was there in the wilderness
forty days tempted of Satan; and was with
the wild beasts; and the angels ministered
unto him.

14. Now after that John was put in
prison, Jesus came into Galilee, preaching
the gospel of the kingdom of God,

15. And saying. The time is fulfilled, and
the kingdom of God is at hand: repent ye,
and believe the gospel.

apart , rend asunder . The Spirit. Cf. Isa
61:1; Acts 10:38.

C. His Temptation. 1:12,13. Mark, in
concise summary, records the temptation
of Christ in two verses, whereas Matthew
and Luke employ eleven and thirteen
verses respectively. It is fitting that the
ministry of the Saviour begin this way.
He further evinces his solidarity with man¬
kind by submitting to the temptations
“common to man” (I Cor 10:13).

12. Immediately. Same word rendered
“straightway” in 1:10. The word spirit, al¬
though not capitalized in the AV, refers to
the Holy Spirit as in 1:8,10. The tempta¬
tion of Jesus was no unavoidable accident.
Mark s forceful style is to be observed in
the word driveth, whereas the other Gos¬
pels use ‘led.”

13. See sections on Mt 4:1-11 and Lk
4:1-13 for details of the temptations. That
this was a genuine temptation which
Christ found necessary to resist may be
deduced from Heb 2:18; 4:15. It was a
reality, not a farce, and by means of its
awful reality Christ became qualified to
be our High Priest and our Example in
times of temptation. That he would not
yield to the tempter’s solicitations was as¬
sured by the omnipotence of his holy will.

HI. Christ's Ministry in Galilee. 1:14—
6:30.

A. Call of the First Four -Disciples.
1:14-20. Again Mark omits a portion of the
life and work of Christ as he moves directly
from the temptation to the beginning of
the Galilean ministry. After an introduc¬
tory statement (vv. 14,15), he relates the
call of the four fishermen to discipleship.

14. After that John was put in prison.
These words suggest that Mark conscious¬
ly passes over a number of events. See Jn
1:35—4:42. The gospel... of God. Manu¬
script evidence is strongly in favor of the
omission of the words of the kingdom. The
message Christ kept proclaiming (kerys-
son , durative action) during the Galilean
ministry was the good news that comes
from God.

15. Mark adds an amplification of the
message. The time is fulfilled. The season
(kairos) of preparation, the OT period,
had come to its consummation accord¬
ing to the plan of God (cf. Gal 4:4). The
kingdom of God refers to the sovereignty,
the royal reign, of God (Arndt, pp.
134, 135). This divine sovereignty is de¬
scribed as being at hand, or better, as hav¬
ing drawn near. It was not actually pres-

118

MARK 1:16-29

16. Now as he walked by the sea of Gali¬
lee, he saw Simon and Andrew his brother
casting a net into the sea: for they were
fishers.

17. And Jesus said unto them, Come ye
after me, and I will make you to become
fishers of men.

18. And straightway they forsook their
nets, and followed him.

19. And when he had gone a little further
thence, he saw James the son of Zebedee,
and John his brother, who also were in the
ship mending their nets.

20. And straightway he called them: and
they left their father Zebedee in the ship
with the hired servants, and went after him.

21. And they went into Capernaum; and
straightway on the sabbath day he entered
into the synagogue, and taught.

22. And they were astonished at his doc¬
trine: for he taught them as one that had au¬
thority, and not as the scribes.

23. And there was in their synagogue a
man with an unclean spirit; and he cried out,

24. Saying, Let us alone; what have we to
do with thee, thou Jesus of Nazareth? art
thou come to destroy us? I know thee who
thou art, the Holy One of God.

25. And Jesus rebuked him, saying. Hold
thy peace, and come out of him.

26. And when the unclean spirit had torn
him, and cried with a loud voice, he came
out of him.

27. And they were all amazed, insomuch
that they questioned among themselves,
saying, What thing is this? what new doc¬
trine is this? for with authority commandeth
he even the unclean spirits, and they do obey
him.

28. And immediately his fame spread
abroad throughout all the region round
about Galilee.

29. And forthwith, when they were come
out of the synagogue, they entered into the
house of Simon and Andrew, with James and
John.

ent, but potentially so. The terms of en¬
trance are repent . . . believe the gospel.
John's was a message of repentance, but
here a new and positive note is added.
The kingdom in these verses is spiritual
and present (cf. Jn 3:3,5; Col 1:13). Else¬
where, Scripture describes the future,
eschatological kingdom.

16. Simon and Andrew had previously
become acquainted with Christ as Messiah
(Jn 1:40-42). It is also probable that John
(Mk 1:19) was one of those referred to in
Jn 1:35-39 as following Jesus.

B. First Galilean Preaching Tour. 1:21-
45. The Galilean ministry is marked by
three preaching tours, in which Christ sys¬
tematically carried his message to every
part of Galilee. The first and third of these
tours are reported by Mark. In this section
the ministry in Capernaum and in the
Galilean countryside is described, with
greater emphasis being placed on the form¬
er. Verses 21-34 are descriptive of one
day's activities in the seaside town.

21. Capernaum was an important town
on the main road to Damascus, the loca¬
tion of a tax office, the town of the first
five disciples whom Jesus called, as well
as the headquarters for his Galilean minis¬
try. Taught. It was the custom to invite
qualified persons to teach in the syna¬
gogue.

22. They were astonished. A forceful
word, meaning to strike with intense
amazement. Doctrine. It was his manner
of teaching, as well as the content, that
amazed them, because of its difference
from the teaching of the scribes. The latter
were students and teachers of the written
and oral law, whose manner of teaching
was to quote the authoritative statements
of the scribes who had gone before. Jesus
spoke as one having direct authority from
Cod.

24. Let us alone. Literally, What to us
and, to thee? which means, “What have
you to do with us?” The man speaks for
himself and the demon within. I know
thee. He was aware of Christ's true identity
as the Holy One of God, indicating super¬
natural knowledge imparted by the demon.

25. Hold thy peace. A strong word
meaning to muzzle . The force of the com¬
mand is almost equal to our “shut up.”
Come out. Both imperatives in this verse
are calls for instantaneous compliance.

26. Had torn him. The spirit convulsed
the man as he left him.

29. Leaving the synagogue, they went
to the house of Simon, with whom An¬
drew, his brother, apparently lived. James
and John accompanied them, but it is not

119

MARK 1:30-45

30. But Simon’s wife’s mother lay sick of a
fever; and anon they tell him of her.

31. And he came and took her by the
hand, and lifted her up; and immediately the
fever left her, and she ministered unto them.

32. And at even, when the sun did set,
they brought unto him all that were dis¬
eased, and them that were possessed with
devils.

33. And all the city was gathered together
at the door.

34. And he healed many that were sick of
divers diseases, and cast out many devils; and
suffered not the devils to speak, because they
knew him.

35. And in the morning, rising up a great
while before day, he went out, and departed
into a solitary place, and there prayed.

36. And Simon and they that were with
him followed after him.

37. And when they had found him, they
said unto him, All men seek for thee.

38. And he said unto them. Let us go into
the next towns, that I may preach there also:,
for therefore came I forth.

39. And he preached in their synagogues
throughout all Galilee, and cast out devils.

40. And there came a leper to him, be¬
seeching him, and kneeling down to him,
and saying unto him. If thou wilt, thou canst
make me clean.

41. And Jesus, moved with compassion,
put forth his hand, and touched him, and
saith unto him, I will; be thou clean.

42. And as soon as he had spoken, imme¬
diately the leprosy departed from him, and
he was cleansed.

43. And he straitly charged him, and
forthwith sent him away;

44. And saith unto him, See thou say
nothing to any man: but go thy way, show
thyself to the priest, and offer for thy cleans¬
ing those things which Moses commanded,
for a testimony unto them.

45. But he went out, and began to publish
it much, and to blaze abroad the matter, in¬
somuch that Jesus could no more openly
enter into the city, but was without in desert
places: and they came to him from every
quarter.

to be understood that it was also their
home. This is probably the house referred
to on later occasions which served as
Jesus’ headquarters and to which he re¬
turned from his preaching tours.

30. Lay sick of a fever. Mark pictures
Peter’s mother-in-law as lying prostrate
and burning up with fever.

32. This busy day in Capernaum was
a Sabbath (v. 21), which is probably the
reason for Mark’s careful explanation that
the diseased were brought when the sun
did set. Healing was not to be done on the
Sabbath, nor was any load to be carried.
They brought The Greek imperfect tense
signifies continuing action, meaning that
they kept on bringing them one after an¬
other. Possessed with devils. There is but
one devil. The plural, devils, in the AV is
to be understood as referring to demons.
Daimonizomenous means "demon-pos¬
sessed.” Cf. 1:34,39.

34. Suffered not the devils to speak.
The demons were identifying Jesus as
Christ the Son of God (Lk 4:41), but he
repeatedly refused (Gr., imperfect tense)
to let them speak. This knowledge of his
person is further evidence that these were
not merely cases of mental illness.

35. A great while before day refers to
the early part of the last watch of the
night, perhaps between three and four
o’clock in the morning. His purpose was to
spend time in prayer in preparation for the
preaching tour that was to take him into
all Galilee.

39. No hyperbole is intended in the ex¬
pression, throughout all Galilee. Instead
the intent is to supply a brief summary of
the first Galilean preaching tour.

40. No doubt the cleansing of the leper
(w. 40-45) occurred on the Galilean tour.
Make me clean. Leprosy resulted in cere¬
monial uncleanness (Lev 13:1-3). Notice
the leper’s faith in Christ’s ability.

43. Jesus straitly charged the man.
Mark’s verb carries strong emotion, and is
used here in the sense of a very stern warn¬
ing. It originally meant to snort in anger .
He sent him away, or, more literally,
thrust him out (exebalen; cf. 1:12).

44. Say nothing . . . but go. He was to
go at once to the priest and fulfill the
Law’s requirements (Lev 14:1 ff.). Until
pronounced clean by the authorities t he
had no right to resume his normal social
relationships. This was to be done for a
testimony. No witness could have been
more striking and authoritative than the
priest’s declaration of cleansing.

45. The man’s failure to comply at once
added to Jesus’ tremendous popularity as

120

MARK 2:1-12

CHAPTER 2

AND again he entered into Capernaum after
some days; and it was noised that he was in
the house.

2. And straightway many were gathered
together, insomuch that there was no room
to receive them, no, not so much as about
the door: and he preached the word unto
them.

3. And they come unto him, bringing one
sick of the palsy, which was borne of four.

4. And when they could not come nigh
unto him for the press, they uncovered the
roof where he was: and when they had bro¬
ken it up, they let down the bed wherein the
sick of die palsy lay.

5. When Jesus saw their faith, he said
unto the sick of the palsy. Son, thy sins be
forgiven thee.

6. But there were certain of the scribes
sitting there, and reasoning in their hearts,

7. Why doth his man thus speak blasphe¬
mies? who can forgive sins but God only?

8. And immediately, when Jesus per¬
ceived in his spirit that they so reasoned
within themselves, he said unto them. Why
reason ye these things in your hearts?

9. Whether is it easier to say to the sick of
the palsy. Thy sins be forgiven thee; or to
say, Arise, and take up thy bed, and walk?

10. But that ye may know that the Son of
man hath power on earth to forgive sins, (he
saith to the sick of the palsy,)

11. I say unto thee, Arise, and take up thy
bed, and go.thy way into thine house.

12. And immediately he arose, took up
the bed, and went forth before them all; in¬
somuch that they were all amazed, and glo¬
rified God, saying, We never saw it on this
fashion.

a worker of miracles. Crowds were so
large that he found it necessary to hold
the gatherings in desert places, i.e., unin¬
habited or wilderness locations. And they
came to him in streams (erchonto, imper¬
fect tense) from everywhere.

C. Development of Official Opposition.
2:1—3:12. The purpose of the author in
this section is to show the development of
conflict between Christ and the Jewish
officials. The mushrooming popularity of
the Lord would naturally arouse their dis¬
favor, since his message, by its very nature,
was contradictory to their beliefs and prac¬
tices. Consequently, in each of the five in¬
cidents recorded here, the Pharisees are
seen either complaining among themselves
or openly raising questions or objections.

1. This return to Capernaum marked
the completion of the first tour of Galilee.
The expression after some days is best
taken as referring to the report that he had
returned. Hence, the verse should read,
“And when he entered again into Caper¬
naum, after some days it was reported that
he was at home/’ The house was probably
Peters (1:29), and he may well have re¬
layed to Mark the account which follows.

3. Palsy is better understood as paraly¬
sis. The man is called paralytikon.

4. Press. An old word for a crowd. An
ancient flat-roofed house usually had a
stairway to the roof, which would have
enabled the bearers to carry the paralytic
up without difficulty. Uncovered the roof.
This was accomplished by digging
through the composite of grass, plaster,
tiles, and lath, as indicated by Marks
exoryxantes —had broken it up (AV). The
bed was a mattress or pallet, such as was
used by the poor.

7. If a person accepts the assumption of
the scribes that Jesus was mere man, he
must arrive likewise at their conclusion. He
was speaking blasphemies. The basic con¬
flict concerned the deity of Christ.

10. That ye may know. The healing of
the paralytic became a proof of the Lord’s
power to forgive sins and thus of his deity.
Son of man. This is the title that Jesus
chose to use almost exclusively for himself.
Its background is to be found in Daniel
and in the extra-Biblical apocalyptic liter¬
ature of the Jews, where it had become a
designation of the Messiah (cf. Dan 7:13,
14). Power. The Greek word means au¬
thority.

12. That he arose immediately indicates
another instantaneous healing, so com¬
plete that the man could carry his own pal¬
let. The result was that they were all
amazed. They were so greatly astonished

121

MARK 2:13-19

13. And he went forth again by the sea
side; and all the multitude resorted unto
him, and he taught them.

14. And as he passed by, he saw Levi the
son of Alpheus sitting at the receipt of cus¬
tom, and said unto him. Follow me. And he
arose and followed him.

15. And it came to pass, that, as Jesus sat
at meat in his house, many publicans and sin¬
ners sat also together with Jesus and his dis¬
ciples; for there were many, and they fol¬
lowed him.

16. And when the scribes and Pharisees
saw him eat with publicans and sinners, they
said unto his disciples. How is it that he
eateth and drinketh with publicans and sin¬
ners?

17. When Jesus heard tty he saith unto
them. They that are whole have no need of
the physician, but they that are sick: I came
not to call the righteous, but sinners to re¬
pentance.

18. And the disciples of John and of the
Pharisees used to fast: and they come and say
unto him. Why do the disciples of John and
of the Pharisees fast, but thy disciples fast
not?

19. And Jesus said unto them, Can the
children of the bridechamber fast, while the
bridegroom is with them? as long as they
have the bridegroom with them, they cannot
fast.

that they were beside themselves. The
verb exist emi means “to remove out of
place,” or “to drive one out of one's
senses.”

13. The first charge against the Lord
in the series of conflicts recorded by Mark
was the accusation of blasphemy (2:1-12).
A second complaint now is raised in 2:13-
17 to the effect that Christ associated with
outcasts.

14. Levi the son Alphaeus is the same
as Matthew (Mt 9:9; Mk 3:18). Receipt
of custom. The tax office. Capernaum was
located on the road leading from Mesopo¬
tamia to Egypt, as well as near the junc¬
tion of the highway to Damascus. Its sit¬
uation near the border of Herod Antipas'
territory explains the presence there of
a tollhouse.

15. Sat at meat. The verb means to re¬
cline at a meal , the customary manner of
eating at that time. His house. Cf. Lk 5:29.
Publicans. A designation for tax collectors.
The privilege of collecting taxes was pur¬
chased by payment of the total tax fee re¬
quired by the government. The collector
was then free to extract as much as pos¬
sible from the people through extortion.
Usually the actual collection was made by
lesser collectors, to which class Matthew
probably belonged. These men were de¬
spised because of their service for a foreign
overlord and their fraudulent practices.

16. The scribes and Pharisees. The
Pharisees were a sect of laymen who fol¬
lowed rigorously the precepts of the writ¬
ten and oral law, being meticulous in their
attempts to maintain ceremonial purity.
They viewed with disdain those who were
not as strict as they were in observing the
commandments, referring to them as “the
people of the land” (cf. Jn 7:49). The class
designated as sinners here probably in¬
cluded all non-Pharisees.

17. They that are whole. Those who
are strong and healthy. Jesus was answer¬
ing the critics from their own point of
view. They assumed that they themselves
were righteous, and therefore not in need
of help. Jesus speaks as the physician
whose duty it is to help the sick.

18. The next incident recorded by
Mark is the interrogation concerning fast¬
ing (2:18-22). Used to fast. The Greek says
simply that they were fasting. Perhaps the
very time of Levi’s feast was a fast day,
since it was the practice of the Pharisees
to fast twice a week, on Mondays and
Thursdays (Lk 18:12). The nature of
John's ministry and message was in har¬
mony with the observance of fasting.

19. The children of the bridechamber.
Literally, the sons of the bridechamber.

122

MARK 2:20 - 3:1

20. But the days will come, when the
bridegroom shall be taken away from them,
and then shall they fast in those days.

21. No man also seweth a piece of new
cloth on an old garment; else die new piece
that filled it up taketh away from the old,
and the rent is made worse.

22. And no man putteth new wine into
old bottles; else the new wine doth burst the
bottles, and the wine is spilled, and the bot¬
tles will be marred: but new wine must be
put into new bottles*

23. And it came to pass, that he went
through the com fields on the sabbath day;
and his disciples began, as they went, to
pluck the ears of com.

24. And the Pharisees said unto him. Be¬
hold, why do they on the sabbath day that
which is not lawful?

25. And he said unto them, Have ye never
read what David did, when he had need, and
was ahungered, he, and they that were with
him?

26. How he went into the house of God in
the days of Abiathar the high priest, and did
eat the showbread, which is not lawful to eat
but for the priests, and gave also to them
which were with him?

27. And he said unto them, The sabbath
was made for man, and not man for the sab¬
bath:

28. Therefore the Son of man is Lord also
of the sabbath.

CHAPTER 3

AND he entered again into the synagogue;
and there was a man there which had a with¬
ered hand.

These were the close friends of the bride¬
groom who served as his attendants, a fig¬
ure used here to refer to Jesus’ disciples.
Christ came to announce glad tidings (cf.
1:14,15); with such a message of joy, fast¬
ing was completely incongruous.

21. New cloth. This is cloth which has
not been treated by the fuller, not shrunk
or sized. Else the new piece. A close trans¬
lation of the original would read other¬
wise the filling (that is, the patch) takes
(tears) away from it, the new from the
old . When the unshrunken patch be¬
comes wet, it shrinks and tears away from
the older, previously shrunk cloth. Thus
it is not wise to attempt to patch the old
system with the new.

22. Old bottles. Actually the word re¬
fers to wineskins, containers made from
the skins of animals. The expansion caused
by the fermenting of new wine would
burst old wineskins because they had al¬
ready been stretched as much as possible.
Thus it is not possible to confine to the
structure of the old legalism the vitality
of the new experience produced by faith
in Christ.

23. The next two occasions for opposi¬
tion to Christ concern Sabbath practices
(2:23—3:6). The corn fields. Corn, our
maize, was not known to the translators of
the AV. They used the term as we use the
word “grain.” The disciples were picking,
not ears of corn, but heads of grain, such
as barley or wheat.

24. That which is not lawful. It was not
the appropriating of the grain to which
they objected, for the Law allowed this
(Deut 23:25); they were criticizing manual
labor on the Sabbath. In their zeal to keep
the letter of the Law to its last detail, they
viewed the picking of the grain as harvest¬
ing and thus as a violation of Ex 20:10.

25. Jesus replied by citing what David
did one time, as recorded in I Sam 21:1-6.
His question expects an affirmative an¬
swer. The salient feature of the incident
is found in the statement that he had need.
Christ is declaring that human need super¬
sedes all mere ritual and ceremony.

27. The sabbath was not intended to
be a heartless despot that man must serve
regardless of the cost to himself; rather
it was given to meet man’s need for rest.

28. Lord also of the sabbath. Christ
was not asserting his freedom to vio¬
late the Sabbath law, but rather he was de¬
claring his qualification to interpret that
law.

3:1. The second Sabbath controversy
recorded by Mark (3:1-6) occurred in the
synagogue, probably in Capernaum, since

123

MARK 3:2-11

2. And they watched him, whether he
would heal him on the sabbath day; that
they might accuse him.

3. And he saith unto the man which had
the withered band, Stand forth.

4. And he saith unto them. Is it lawful to
do good on the sabbath days, or to do evil? to
save life, or to kill? But they held their
peace.

5. And when he had looked round about
on them with anger, being grieved for the
hardness of their hearts, he saith unto the
man, Stretch forth thine hand. And he
stretched it out: And his hand was restored
whole as the other.

. 6. And the Pharisees went forth, and
straightway took counsel with the Herodians
against him, how they might destroy him.

7. But Jesus withdrew himself with his
disciples to the sea: and a great multitude
from Galilee followed him, and from Judea,

8. And from Jerusalem, and from Idumea,
and from beyond Jordan; and they about
Tyre and Sidon, a great multitude, when
they had heard what great things he did,
came unto him.

9. And he spake to his disciples, that a
small ship should wait on him because of the
multitude, lest they should throng him.

10. For he had healed many; insomuch
that they pressed upon him for to touch him,
as many as had plagues.

11. And unclean spirits, when they saw
him, fell down before him, and cried, saying.
Thou art the Son of God.

3:7 speaks of a withdrawal to the sea.

2. The Lords critics watched him per¬
sistently and closely. The verb indicates a
malicious lying in wait to trap a person.
Practicing medicine on the Sabbath was
forbidden by rabbinic tradition unless the
sick person was on the verge of death,
which was not true in this case. Conse¬
quently, if Christ healed the man, the
Jews were ready to accuse Him as a Sab¬
bath violator.

4. Is it lawful. The question of Jesus
harks back to the principle of need that
had been set forth in the previous Sab¬
bath encounter. To meet this mans need
would be to do good; to fail to do so would
be to do evil. They held their peace. The
Greek imperfect tense pictures them as
persisting in their silence. To reply would
have been damaging. Obviously, it was
not lawful to do evil, and to do good would
be to heal the man.

6. The Herodians were not primarily a
religious sect. Instead they were men who
were politically devoted to the Herodian
family. Consequently, they had no real
affinity with the Pharisees, who zealously
hated foreign domination; but a common
opponent can bring enemies into strange
coalitions.

7. The incident recorded in verses 7-12
provides another glimpse of the wide¬
spread fame of the Lord, which brought
people from far and near to see and hear
him. The crowd was composed of persons
from eveiy section except Samaria, even
including some from areas outside Pales¬
tine, such as Tyre and Sidon (w. 7,8).
The sea to which Jesus withdrew was the
Sea of Galilee.

9. Small ship. The more accurate trans¬
lation today would be small boat. The
crowd was so large that it was pressing
(thlibo) upon Jesus, and he was in danger
of being crushed. Therefore the boat was
to wait on him in order that he might get
into it if it became necessary to escape the
pressure of the crowd.

10. This great popularity developed be¬
cause he had healed many. The eager de¬
sire of the sick and afflicted to receive help
is apparent in the words they pressed up¬
on him. Literally, they fell upon him ,
Mark says, meaning that they approached
the Lord eagerly, practically throwing
themselves upon him. The verb is dura-
tive in force, describing continued action.

11. See comments on 1:24,34.

D. Appointment of the Twelve. 3:13-
19. From the beginning of the work in
Galilee (1:14) to the choice of the twelve

124

MARK 3:12-19

12. And he straitly charged them that
they should not make him known.

13. And he goeth up into a mountain, and
calleth unto him whom he would: and they
came unto him.

14. And he ordained twelve, that they
should be with him, and that he might send
them forth to preach,

15. And to have power to heal sicknesses,
and to cast out devils:

16. And Simon he sumamed Peter;

17. And James the son of Zebedee, and
John the brother of James; and he sumamed
them Boanerges, which is, The sons of thun¬
der:

18. And Andrew, and Philip, and Bar¬
tholomew, and Matthew, and Thomas, and
James the son of Alpheus, and Thaddeus,
and Simon the Canaanite,

19. And Judas Iscariot, which also be¬
trayed him: and they went into a house.

apostles, Jesus had been experiencing re¬
markable success in reaching the people
with his message. He had access to the
synagogues, and official opposition was
only beginning to solidify. During these
days he was gathering around him a group
of followers from whom he would select a
permanent band of disciples. In contrast,
the second period of the Galilean ministry
was marked by the presence of the twelve
disciples as Christ's appointed assistants.
The ministry to the multitudes went on,
but there was also an attempt on Jesus'
part to begin the instruction of his dis¬
ciples. His popularity with the common
people and the opposition from the leaders
continued to develop until finally it be¬
came necessary for him to withdraw from
Galilee.

13. The choice of the disciples occurred
on a mountain, probably in the vicinity of
Capernaum. It appears that Jesus asked
a larger group to accompany him on the
journey to the hill country.

14. Out of this larger group he selected
twelve whom he appointed as his apostles
(cf. Lk 6:13). Ordained. The Greek verb is
better rendered as “appointed” (epoiesen;
literally, he made). The purpose of the ap-

ointment was twofold: that they should

e with him (for companionship and train¬
ing), and that they might go out to preach
and to cast out demons (v. 15).

16. For the occasion when Simon was
surnamed Peter, see Jn 1:42, where the
Aramaic, Cephas , is used instead of the
Greek, Peter.

17. Boanerges. This side of their per¬
sonalities may be seen in Lk 9:54.

18. Andrew. The brother of Peter (Jn
1:40,41). Bartholomew. May be identical
with Nathanael (Jn 1:45-51; 21:2). James
the son of Alphaeus may be the same as
James the less (Mk 15:40). Thaddaeus is
also called Lebbaeus (Mt 10:3) and is the
same as Judas the brother of James the
less (Lk 6:16). Simon the Canaanite is
more correctly designated Simon Zelo-
tes (Acts 1:13), or Simon the Zealot. The
word Canaanite is misleading, for the
term found in the better Greek manu¬
scripts is Kananaion, a transliteration of
an Aramaic term meaning “zealot.” Ap¬
parently Simon, before becoming a disci¬
ple of Christ, was a member of the fanati¬
cally patriotic party of Zealots, who were
in favor of immediate revolt against Ro¬
man overlordship.

19. It is at this point that Matthew and
Luke place the Sermon on the Mount. In¬
to an house. An expression meaning “to
come home.” Christ probably returned to
Peter's house in Capernaum.

MARK 3:20-30

20. And the multitude cometh together
again, so that they could not so much as eat
bread.

21. And when his friends heard of it, they
went out to lay hold on him: for they said,
He is beside himself.

22. And the scribes which came down
from Jerusalem said, He hath Beelzebub,
and by the prince of die devils casteth he out
devils.

23. And he called them unto him , and
said unto them in parables, How can Satan
cast out Satan?

24. And if a kingdom be divided against
itself, that kingdom cannot stand.

25. And if a house be divided against it¬
self, that house cannot stand.

26. And if Satan rise up against himself,
and be divided, he cannot stand, but hath an
end.

27. No man can enter into a strong man’s
house, and spoil his goods, except he will first
bind the strong man; and then he will spoil
his house.

28. Verily 1 say unto you, All sins shall be
forgiven unto the sons of men, and blasphe¬
mies wherewith soever they shall blaspheme:

29. But he that shall blaspheme against
the Holy Ghost hath never forgiveness, but
is in danger of eternal damnation:

30. Because they said, He hath an unclean
spirit.

E. Concern of Christ’s Friends, and Ac¬
cusations ot His Enemies. 3:20-35. These
verses are indicative of the attitudes of
friends and foes toward Jesus. Both groups
misunderstood him, with the result that
his friends became overly concerned for
his welfare, while his enemies turned to
vicious accusations against him.

20. They could not... eat bread. Again
Mark provides a glimpse of the great
crowds that continually came to hear and
see Christ. Bread is to be understood as
referring to food in general.

21. The friends who became concerned
were actually members of Jesus’ family,
which is the normal connotation of the
Greek phrase, hoi par autou . It seems that
word came to his mother and brothers in
Nazareth concerning his ceaseless activity.
Their purpose was to lay hold on Christ
and take him with them by force, because
they felt that he was overwrought and
mentally disturbed.

22. When the family arrived at Caper¬
naum, they found the Lord engaged in
controversy with the scribes . . . from
Jerusalem. The discussion was occasioned
by the scribes’ repeated accusations (Gr.,
imperfect tense, elegon) that Jesus was in
league with satanic power. Beelzebub.
The source and meaning of the word are
not certain, but it is obviously used here
to refer to the devil, the prince of demons
(not devils; see on 1:32). The accusation
was that Christ was empowered by Satan
himself and that by this means he cast
out demons.

23. Jesus took the initiative and called
his accusers to come, and meet him face to
face. The logic he used against these ac¬
cusers is unanswerable: If it is agreed that
demons are Satan’s servants, then it is il¬
logical to assert that he is casting out his
own servants. This argument the Lord re¬
iterated in 3:24-27, supporting it by a
series of illustrations.

27. The strong man is intended to rep¬
resent Satan. To cast out demons is to
enter his house and spoil his goods. Christ
was asserting that instead of being in
league with Satan, He was engaged in
combat against him.

29. Blasphemy against the Holy Ghost
is the act of slandering, reviling, speaking
maliciously against the Spirit. For such a
sin there is never any forgiveness. In dan¬
ger of. A more correct translation would
be guilty , or hound by, in the sense of be¬
ing in its grasp. All of the better manu¬
scripts read eternal sin rather than eter¬
nal damnation.

30. Because they said. The statements

126

MARK 3:31-4:6

31. There came then his brethren and his
mother, and, standing without, sent unto
him, calling him.

32. And the multitude sat about him, and
they said unto him, Behold, thy mother and
thy brethren without seek for thee.

33. And he answered them, saying. Who
is my mother, or my brethren?

34. And he looked round about on them
which sat about him, and said, Behold my
mother and my brethren!

35. For whosoever shall do the will of
God, the same is my brother, and my sister,
and mother.

CHAPTER 4

AND he began again to teach by the sea
side: and there was gathered unto him a
great multitude, so that he entered into a
ship, and sat in the sea; and the whole multi¬
tude was by the sea on the land.

2. And he taught them many things by
parables, and said unto them in his doctrine,

3. Hearken; Behold, there went out a
sower to sow:

4. And it came to pass, as he sowed, some
fell by the wayside, and the fowls of the air
came and devoured it up.

5. And some fell on stony ground, where
it had not much earth; and immediately it
sprang up, because it had no depth of earth:

6* But when the sun was up, it was
scorched; and because it had no root, it with¬
ered away.

of the scribes are to be taken as revealing
the nature of this eternal offense. They
explained Christs miracles of exorcism as
being accomplished by satanic power,
when in reality they were wrought by the
Holy Spirit. However, we are not to inter¬
pret this passage as teaching that the mere
statement against the Spirit is the unpar¬
donable sin, for this would be contrary to
the general teaching of Scripture that any
snd all sins will be forgiven to the re¬
pentant soul. The essence of the “eternal
sin” is the attitude of heart that underlies
the act. In the light of Scripture as a
whole, this attitude can only be a fixed,
unrepentant state of mind that persists in
defiant rejection of the overtures of the
Holy Spirit.

31. While Jesus was engaged in this
discussion with the scribes, ms brethren
and his mother came and were calling
him. They apparently had journeyed from
Nazareth to take him home with them for
the rest and recuperation they assumed
he needed (cf. 3:20,21). Brethren. See
comments on 6:3.

33. Christ seized upon this occasion as
an opportunity to point up the importance
of being spiritually related to himself.

34. Entrance into God s family is
gained by doing the will of God, and such
obedience begins by hearing, believing,
and following God's Son.

F. Parables by the Seaside. 4:1-34.
Here a different method of teaching comes
to the fore. While Christ had made use of
parabolic teaching to a limited extent pre¬
viously, it was not until this point in his
ministry that he began to employ it as a
major vehicle of expression. As crowds
grew, as opposition intensified, and as
superficial followers multiplied, Jesus
adopted the parable as a means of instruct¬
ing his own disciples, on the one hand,
and of concealing the substance of his
teaching from superficial and antagonistic
hearers on the other. On this occasion he
used the parables to illustrate certain char¬
acteristics of the Kingdom.

1. The setting for the presentation of
the first of these parables was by the sea¬
side, which presumably refers to the Sea
of Galilee. Again the pressure of the
crowd forced the Lord to address the peo¬
ple from a boat standing off the shore a
short distance.

4. The soil by the way side had been
compacted by the passage of many feet,
so that the seed lay on the surface in plain
view, and the birds came and devoured it.

5,6. The second area where seed fell
was stony ground, which is not to be un-

127

MARK 4:7-17

7. And some fell among thorns, and the
thorns grew up, and choked it, and it yielded
no fruit.

8. And other fell on good ground, and did
yield fruit that sprang up and increased, and
brought forth, some thirty, and some sixty,
and some a hundred.

9. And he said unto them, He that hath
ears to hear, let him hear.

10. And when he was alone, they that
were about him with the twelve asked of him
the parable.

11. And he said unto them. Unto you it is
given to know the mystery of the kingdom of
God; but unto them that are without, all
these things are done in parables:

12. That seeing they may see, and not per¬
ceive; and hearing they may hear, and not
understand; lest at any time they should be
converted, and their sins should be forgiven
them.

13. And he said unto them. Know ye not
this parable? and how then will ye know all
parables?

14. The sower soweth the word.

15. And these are they by the wayside,
where the word is sown; but when they have
heard, Satan cometh immediately, and tak-
eth away the word that was sown in their
hearts.

16. And these are they likewise which are
sown on stony ground; who, when they have
heard the word, immediately receive it with
gladness;

17. And have no root in themselves, and
so endure but for a time: afterward, when
affliction or persecution ariseth for the
word’s sake, immediately they are offended.

derstood as soil containing stones but as
rock with a thin covering of soil. The heat
from the sun made this ground first a hot¬
bed producing rapid germination and then
a furnace that scorched and withered the
tender plant.

8. And the remainder of the seed was
sown on good ground. It is only reason¬
able to assume that the great bulk of the
seed was sown on this kind of soil, and
not a mere 25 per cent, as is sometimes
asserted. That sprang up and increased.
It was not the fruit that sprang up. These
two participles refer to the word other,
and hence it was the seed that was
growing.

11. The mystery. In the pagan mystery
religions, the initiate was instructed in the
esoteric teaching of the cult, which was
not revealed to outsiders. On the kingdom
of God, see comments on 1:15. The mys¬
tery of the kingdom in its ultimate devel¬
opment is the full-orbed message of the
Gospel (cf. Rom 16:25,26). The purpose
of parables was to instruct the initiates
without revealing the items of instruction
to the ones who were without. This is in
keeping with the Biblical principle that
spiritual understanding is restricted to
those who have become spiritual by prop¬
erly relating themselves to Christ and his
message (I Cor 2:6 ff.).

12. That such was the purpose of
Christ's use of parables is further con¬
firmed by a quotation from the OT.
The citation is introduced with the
Greek conjunction hina (that), which in
this instance cannot have a resultant mean¬
ing but must indicate purpose (Alf, I,
333). This verse is a free rendering of
Isa 6:9,10, giving the gist, but not re¬
producing the exact wording, of the pro¬
phetic passage.

14. The sower (v. 3) is not identified,
but he obviously represents Christ him¬
self and all others who proclaim the Gos¬
pel. The seed stands for the word, which
is, as Luke explains, the word of God, or
the message which comes from God.

15. The birds of 4:4 are representative
of Satan, who comes to those who hear
the message and prevents any germina¬
tion of the seed. These folk merely hear
the word, and that is all.

16. Cf. verses 5,6. Some hearers of the
word receive it with alacrity. The appear¬
ance of sincerity and genuine joy is pres¬
ent.

17. The statement that they have no
root indicates the superficiality of their
reception of the word. They endure but
for a time, or are temporary, which is a
better translation of proskairoi. The heat

128

18. And these are they which are sown
among thorns; such as hear the word,

19. And the cares of this world, and the
deceitfulness of riches, and the lusts of other
things entering in, choke the word, and it be-
cometh unfruitful.

20. And these are they which are sown on
good ground; such as hear the word, and re¬
ceive it, and bring forth fruit, some thirty¬
fold, some sixty, and some a hundred.

21. And he said unto them, Is a candle
brought to be put under a bushel, or under a
bed? and not to be set on a candlestick?

22. For there is nothing hid, which shall
not be manifested; neither was any thing
kept secret, but that it should come abroad.

23. If any man have ears to hear, let him
hear.

24. And he said unto them. Take heed
what ye hear. With what measure ye mete, it
shall be measured to you; and unto you that
hear shall more be given.

25. For he that hath, to him shall be
given; and he that hath not, from him shall
be taken even that which he hath.

26. And he said. So is the kingdom of
God, as if a man should cast seed into the
ground;

27. And should sleep, and rise night and
day, and the seed should spring and grow up,
he knoweth not how.

MARK 4:18-27

of the sun (v. 6) illustrates the coming of
affliction or persecution, which soon be¬
comes a stumblingblock or a snare to
them, and they fall away because their
experience of the word was not genuine.

19. Cf. 4:7. The cares are anxieties and
worries concerning the interests of this
present evil age (world is an inaccurate
translation of aidn, which refers to a pe¬
riod of time). The deceitfulness of riches
has reference to the deceptive nature of
wealth, always promising to satisfy and
yet never able to fulfill the promise. The
third hindrance is the longing or craving
for other things, a general category in¬
cluding anything else which would choke
the word and cause it to become unfruit¬
ful.

20. Cf. 4:8. The good soil signifies the
persons who hear the word and receive
it. A commentary on the meaning of re¬
ceive is supplied by Mt 13:23 and Lk
8:15. These are people who hear, who
understand, who are sincere, and who ap¬
propriate the message of the Gospel per¬
manently.

21. The sayings of 4:21-25 are general
statements that Christ seems to have used
at various times (on v. 21 cf. Mt 5:15; on
v. 23 cf. Mt 11:15; 13:9,43; Lk 14:35; on
v. 24b cf. Mt 7:2; on v. 25 cf. Mt 25:29).
Christ's purpose on this occasion was to
emphasize the responsibility incumbent
upon the hearer of the parables. He who
has been enlightened must in turn en¬
lighten others (Mk 4:21-23). Candle,
Lamp is a more accurate translation.
Bushel. Not the same as the present-day
bushel; comparable to our peck measure.
The candelstick was in reality a lampstand
for the open-bowl oil lamps used in that
day.

25. He that hath. The principle set
forth in this statement is to be applied
specifically to the realm of truth and its
appropriation. He who lays hold of truth
and uses it will receive more enlighten¬
ment, but he who refuses to appropriate
truth will lose even the understanding of
truth which he once had.

26. The second parable of the King¬
dom which Mark records is that of the soil
producing spontaneously (w. 26-29). In
reality, it takes up where the Parable of
the Soils left off, going on to describe the
actual growth of the seed which bears
fruit. The aspect of the kingdom in view
here is the present, spiritual aspect, in its
internal reality as well as its external
manifestations. This kingdom is, extended
by the sowing of the seed of the word (cf.
v. 14).

MARK 4; 28-37

28. For the earth bringeth forth fruit of
herself; first the blade, then the ear, after
that the full com in the ear.

29. But when the fruit is brought forth,
immediately he putteth in the sickle, because
the harvest is come.

30. And he said, Whereunto shall we
liken the kingdom of God? or with what
comparison shall we compare it?

31. It is like a grain of mustard seed,
which, when it is sown in the earth, is less
than all the seeds that be in the earth:

32. But when it is sown, it groweth up,
and becometh greater than all herbs, and
shooteth out great branches; so that the
fowls of the air may lodge under the shadow
of it.

33. And with many such parables spake
he the word unto them, as they were able to
hear it

34. But without a parable spake he not
unto them: and when they were alone, he ex¬
pounded all things to his disciples.

35. And the same day, when the even was
come, he saith unto them, Let us pass over
unto the other side.

36. And when they had sent away the
multitude, they took him even as he was in
the ship. And there were also with him other
little ships.

37. And there arose a great storm of wind,
and the waves beat into the ship, so that it
was now full.

28. The reason why the earth brings
forth fruit of herself (automate , 4 automata
cally”) is that the seed contains life which,
when placed in the proper environment,
produces growth. The characteristic of
the present, spiritual kingdom of grace, as
set forth by this parable, is that the mes¬
sage of the Gospel, by its very nature,
when sown in men’s hearts produces
growth and fruitfulness spontaneously.

30. Mark’s third parable of the King¬
dom concerns the mustard seed (vv. 30-
32), The AV points up the true nature of
a parable by translating parabole as com¬
parison.

31. Here the Kingdom is compared
to a grain of mustard seed. Much has
been written concerning the identification
of this plant, but it seems best to take it
to be tne common black mustard, which
has a seed about the size of the head of
a pin (Harold N. and Alma L. Moldenke,
Plants of the Bible, pp. 59-62). Its seed
was one of the smallest known to the
people of Galilee.

32. The remarkable phenomenon of
this particular mustard plant is that,
though it is really an herb, it may grow
to be ten or twelve feet high, with a stem
the size of a mans arm, and become a
resting place for the smaller varieties of
birds. This parable is a further develop¬
ment of the characteristics of the present,
spiritual kingdom of God. The main point
here is that the seed of the Gospel mes¬
sage will produce phenomenal growth.
From small beginnings, the Kingdom,
which had only drawn near in the person
of Christ (1:14,15), will, by reason of its
own inner and supernatural vitality, grow
to tremendous proportions. This does not
mean that it will result in world conver¬
sion, nor that man by his efforts will bring
in the kingdom of God on earth as a Uto¬
pian development, nor that the Kingdom
and the Church are identical. The parable
does, however, picture the kingdom of
grace as including multitudes of redeemed
persons who through the years have come
to swell its ranks to phenomenal size.

G. Trip to Gadara. 4:35—5:20. Prob¬
ably for the sake of privacy and relaxa¬
tion, Jesus proposed a trip across the lake
of Galilee. With the vividness so charac¬
teristic of our author, Mark gives a graphic
account of the stilling of the storm (4:35-
41) and of the freeing of the demonized
man whom Christ met on the other side
(5:1-20).

37. The great storm of wind was typi¬
cal of the Sea of Galilee, situated in a

130

MARK 4:38-5:4

38. And he was in the hinder part of the
ship, asleep on a pillow: and they awake him,
and say unto him, Master, carest thou not
that we perish?

39. And he arose, and rebuked the wind,
and said unto the sea. Peace, be still. And the
wind ceased, and there was a great calm.

40. And he said unto them, Why are ye so
fearful? how is it that ye have no faith?

41. And they feared exceedingly, and said
one to another, What manner of man is this,
that even the wind and the sea obey him?

CHAPTER 5

AND they came over unto the other side of
the sea, into the country of the Gadarenes.

2. And when he was come out of the ship,
immediately there met him out of the tombs
a man with an unclean spirit,

3. Who had his dwelling among the
tombs; and no man could bind him, no, not
with chains:

4. Because that he had been often bound
with fetters and chains, and the chains had
been plucked asunder by him, and the fetters
broken in pieces: neither could any man
tame him.

pocket, as it was, with hills on every side.
The rising of the warm air of the day al¬
lowed the cooler air from the hills to rush
down the ravines onto the lake with
twisting, whirlwind action that churned
the waters into an angry tempest. Mark's
account paints a vivid picture, taking his
readers to the very scene of action. The
waves kept beating (Gr. imp. tense) into
the boat and it is already filling (Gr. pres,
tense) with water.

39. In contrast, Mark recounts the com¬
mand of Christ to the storm. The Greek
aorist tense is used to show that he re¬
buked it once (point action), and the wind
ceased at once (Gr. aorist), and a calm
came immediately (Gr. aorist). There was
no necessity for the Lord to repeat his
command, for it brought instantaneous
obedience. Peace, be still. Literally, Be
silent . Be muzzled . Lenski interestingly
translates the perfect tense imperative of
Christs second command, “Put the muzzle
on and keep it on” (R. C. H. Lenski, The
Interpretation of Mark's Gospel, p. 201).

40. Fearful. Christ rebuked them for
their cowardly fear, and turned the oc¬
casion into a stimulus for faith. He was
suggesting that if their confidence had
been in God, even though he himself
was asleep, they would have had no rea¬
son to fear.

41. Feared exceedingly. Literally, they
feared with great fear. The Greek term
used here is not the same as in verse 40.
This word can mean “reverential, respect¬
ful fear or awe." Notwithstanding all the
mighty works the disciples had witnessed,
so phenomenal was this miracle that
they still wondered who their teacher
really was. What manner of man. The
Greek text has, Who then is this?

5:1. The Gadarenes. Greek manu¬
scripts are divided among three names
here — Gadarenes, Gerasenes, and Ger-
gesenes. The best evidence favors Gera¬
senes, a term which some have taken to
refer to the well-known Gerasa, twenty
miles southeast of the Sea of Galilee.
There is good reason, however, to believe
that Mark refers to a small town of the
same name on the eastern shore, the ruins
of which are today called Kersa (cf. Harvie
Branscomb, Mark , pp. 89,90).

3. This man had his habitual dwelling
in or among the tombs, as the Greek im¬
perfect tense shows. He had reached a
stage so extreme that he could no longer
be bound by anyone, even with chains.

4. The impossibility of restraining the
man is emphasized dramatically by vivid
terms and tenses. The fetters were used on

MARK 5:5-13

5. And always, night and day, he was in
the mountains, and in the tombs, crying, and
cutting himself with stones.

6. But when he saw Jesus afar off, he ran
and worshipped him,

7. And cried with a loud voice, and said.
What have I to do with thee, Jesus, thou Son
of the most high God? I adjure thee by God,
that thou torment me not.

8. For he said unto him, Gome out of the
man, thou unclean spirit.

9. And he asked him. What is thy name?
And he answered, saying, My name is Le¬
gion: for we are many.

10. And he besought him much that he
would not send them away out of the coun¬
try.

11. Now there was there nigh unto the
mountains a great herd of swine feeding.

12. And all the devils besought him,
saying, Send us into the swine, that we may
enter into them.

13. And forthwith Jesus gave them leave.
And the unclean spirits went out, and en¬
tered into the swine; and the herd ran vio¬
lently down a steep place into the sea, (they
were about two thousand,) and were choked
in the sea.

the feet. As often as he had been bound
he had pulled the chains apart and
crushed the fetters into pieces. No one
could . . . tame him. The Greek text indi¬
cates that no one had strength enough to
tame this wild beast of a man.

5. Throughout night and day he was
continually (Gr. text) crying with screams
and shrieks and cutting himself with
stones. The latter verb is an intensive
form, meaning that he was cutting him¬
self up or slashing himself to pieces.

7. Jesus, thou Son of the most high
God. A remarkable indication of super¬
natural knowledge. The afflicted man was
aware both of the human name of Jesus
and of his Deity, although this, as it ap¬
pears, was his first encounter with Christ,
Such knowledge is proof that the man was
not merely insane; he was indwelt by de¬
monic powers who knew the true identity
of Christ. Torment me not. Matthew 8:29
reads, “Art thou come hither to torment us
before the time?” And Lk 8:31 (ASV) pro¬
vides further light by reporting that they
asked him not to send them “into the
abyss.” The torment of which the demons
spoke is the final punishment after the
day of judgment; they asked not to be
imprisoned in the abyss before that time.

9. The question. What is thy name?
was addressed to the one unclean spirit
(demon) mentioned in verse 8. This same
spirit replies in 5:9,10. In contrast, all of
the demons speak in verse 12. Legion. A
unit in the Roman army consisting of more
than 6,000 men. We are many. The one
demon was spokesman for the many that
had possessed the man.

10. The significance of the phrase, out
of the country, is to be seen in Lukes refer¬
ence to the abyss (8:31, ASV). They feared
being returned to the place of detention
to remain in a disembodied state until the
judgment.

12,13. Rather than being disembodied,
they begged to be sent into the swine. Je¬
sus gave them leave. The question per¬
sistently provoked by this passage con¬
cerns the ethical propriety of Jesus’ ac¬
tion, resulting as it did in the destruction
of the property of others. A common an¬
swer has been that Jews had no right to
own pigs, and that Christ thus rebuked
their breaking Mosaic law. But since the
region of Decapolis contained a mixed
population of both Jews and Gentiles, we
have no assurance that the owners were
Jews or that this was the purpose of
Christ’s action. Notice that he did not com¬
mand the demons to enter the swine; he
permitted them. It was the demons, not

132

MARK 5:14-23

14. And they that fed the swine fled, and
told it in the city, and in the country. And
they went out to see what it was that was
done.

15. And they come to Jesus, and see him
that was possessed with the devil, and had
the legion, sitting, and clothed, and in his
right mind; and they were afraid.

16. And they that saw it told them how it
befell to him that was possessed with the
devil, and also concerning the swine.

17. And they began to pray him to depart
out of their coasts.

18. And when he was come into the ship,
he that had been possessed with the devil
prayed him that he might be with him.

19. Ilowbeit Jesus suffered him not, but
saith unto him, Go home to thy friends, and
tell them how great things the Lord hath
done for thee, and hath had compassion on
thee.

20. And he departed, and began to pub¬
lish in Decapolis how great things Jesus had
done for him: and all men did marvel.

21. And when Jesus was passed over again
by ship unto the other side, much people
gathered unto him; and he was nigh unto the
sea.

22. And, behold, there cometh one of the
rulers of the synagogue, Jairus by name; and
when he saw him, he fell at his feet,

23. And besought him greatly, saying, My
little daughter lietli at the point of death: I
pray thee, come and lay thy hands on her,
that she may be healed; and she shall live.

the Lord, who caused the destruction. The
fact that Christ permitted the act makes
him no more responsible than God is re¬
sponsible for evil of any kind because he
permits it. The devil’s affliction of Job is
a case in point (Job 1:12; 2:6,7).

15. They were afraid, not of the cured
man, but of the remarkable power that
had cured him. They were aware of super¬
natural power in the person of Christ but
unaware of his infinite love and mercy.

17. Unknowingly they begged the
source of potential blessing and salvation
to depart out of their country. Coasts. The
Greek word means boundary , border, and
in the plural it may refer to the territory
surrounded by these boundaries.

18. While Jesus was getting into the
boat, the cured demoniac kept begging to
be with him. He alone, among all his
countrymen, saw in Jesus not someone to
fear but someone to love.

19. Jesus suffered him not. That is, he
did not permit the man to go with him.
Instead, he commanded him to go to his
own people and report to them what great
things the Lord hath done. A basic prin¬
ciple underlies Christ’s command. Man is
not delivered from bondage merely for his
own enjoyment of God-given freedom, but
also that he may give testimony to others
concerning the divine Deliverer. In the
country east of the Sea of Galilee there
was no reason to fear any crisis caused by
excessive popularity. Thus the cured de¬
moniac was urged to broadcast his story.
Hath had compassion. The Greek verb
means to have mercy or pity on someone.

20. In Decapolis. This is the region
southeast of the Sea of Galilee in which
were located ten cities (deka, “ten”; polis ,
“city”), Grecian in organization and cul¬
ture.

H. The Woman with a Hemorrhage,
and the Daughter of Jairus. 5:21-43. Two
remarkable miracles are described in the
following verses. The healing of the
woman with the hemorrhage occurred
without any apparent conscious act on
Christ’s part. The raising of the daughter
of Jairus was the second instance in
Christ’s ministry of the restoration of life
to the dead (cf. Lk 7:11 ff.).

22. Jairus was one of the rulers of the
synagogue, which identifies him as one of
the elders who were in charge of the serv¬
ices in the synagogue attended by Jesus
at Capernaum.

23. He besought him greatly. He kept
begging, perhaps repeatedly and desper¬
ately. Little daughter. All commentators

133

MARK 5:24-34

24. And Jesus went with him; and much
people followed him, and thronged him.

25. And a certain woman, which had an
issue of blood twelve years,

26. And had suffered many things of
many physicians, and had spent all that she
had, and was nothing bettered, but rather
grew worse,

27. When she had heard of Jesus, came in
the press behind, and touched his garment.

28. For she said, If I may touch but his
clothes, I shall be whole.

29. And straightway the fountain of her
blood was dried up; and she felt in her body
that she was healed of that plague.

30. And Jesus, immediately knowing in
himself that virtue had gone out of him,
turned him about in the press, and said. Who
touched my clothes?

31. And his disciples said unto him, Thou
seest the multitude thronging thee, and
sayest thou, Who touched me?

32. And he looked round about to see her
that had done this thing.

33. But the woman fearing and trem¬
bling, knowing what was done in her, came
and fell down before him, and told him all
the truth.

34. And he said unto her. Daughter, thy
faith hath made thee whole; go in peace, and
be whole of thy plague.

note the diminutive form as a term of en¬
dearment. At the point of death. A good
paraphrase of the Greek text, which indi¬
cates that she was in the very last stage
of her illness. I pray thee. These words
were supplied by the translators of the
AV. Mark's Greek vividly portrays the an¬
guish of this poor father as he pleads with
broken phrases: “My little daughter is ly¬
ing at death's door — that you may come
and . .

24. The multitude following Christ
kept crowding against him on every side
(Gr. imp. tense, sxjneihlibon).

25. An issue of blood. None of the Gos¬
pels specifically describes the nature of
this hemorrhage except to say that it was
a chronic ailment.

26. Mark is very frank in his comments
concerning the woman's experience with
many physicians. She went to doctor after
doctor to be healed. Instead, she suffered
many things at their hands, she spent all
that she had, and still she grew worse.
Luke, the physician, is not so blunt in his
description (Lk 8:43).

27. The press. The crowd that kept
pressing in on Christ.

28. She said. “She kept saying” (Gr.
imp. tense), probably to herself.

29,30. This healing was unique, not
merely because it was instantaneous but
because it occurred without any apparent
conscious participation by Christ. How¬
ever, Jesus immediately was aware of what
had occurred. We are not to assume that
touching the garment had a magical effect,
but rather that Jesus in omniscience recog¬
nized the touch of faith and granted the
woman's desire. Or it may be assumed that
the healing was not a conscious act of
Christ, and that it was God the Father
who healed the woman. In that case Je¬
sus, in the limitation of his humanity, was
not aware of it until the miracle occurred.
Virtue. It was “power” (Gr., dynamin)
that was operative in the healing. The
question Who touched my clothes? may
have been asked in order to reveal the
miracle to the crowd, if it be assumed that
the healing was consciously done on
Christ's part. If not, Christ may also have
been asking for his own information.

31. As usual, Mark's graphic use of
tenses is enlightening. He reports that his
disciples kept saying, “You see the crowd
continually thronging you .. . . ”

32. Evidently the woman was not
found with one glance, for Mark says that
he kept looking round about himself (Gr.
imp. tense, mid. voice).

34. Thy faith. We see this woman’s

134

MARK 5:35-43

35. While he yet spake, there ;came from
the ruler of the synagogue’s house certain
which said, Thy daughter is dead; why
troublest thou the Master any further?

36. As soon as Jesiis heard the word that
was spoken, he saith unto the ruler of the
synagogue. Be not afraid, only believe.

37. And he suffered no man to follow him,
save Peter, and James, and John the brother
of James.

38. And he cometh to the house of the
ruler of the synagogue, and seeth the tumult,
and them that wept and wailed greatly.

39. And when he was come in, he saith
unto them. Why make ye this ado, and
weep? the damsel is not dead, but sleepeth.

40. And they laughed him to scorn. But
when he had put them all out, he taketh the
father and the mother of the damsel, and
them that were with him, and entereth in
where the damsel was lying.

41. And he took the damsel by the hand,
and said unto her, Talitha cumi; which is,
being interpreted. Damsel, (I say unto thee,)
arise.

42. And straightway the damsel arose, and
walked; for she was of the age of twelve
years. And they were astonished with a great
astonishment.

43. And he charged them straitly that no
man should know it; and commanded that
something should be given her to eat.

faith in action in 5:27,28, a confidence so
strong that she did not feel it necessary
to arrest Jesus' attention. Made thee
whole ... be whole. The first expression
literally means has saved you, referring to
salvation from her physical affliction. The
second expression means to be well,
healthy, and is a present imperative,
meaning that she was to continue in health.

35. The question of the messengers,
Why troublest thou .., further? indicates
that they did not expect a restoration of
life. Master. The Greek text has didaska -
Ion, “teacher.”

36. Jesus, ignoring the messengers’ re¬
marks, said to the ruler, “Stop fearing!
Just keep on believing!” Both verbs are
in the present tense in Greek. The report
had struck fear into the man’s heart, b.ut
Christ urged him not to forsake his pre¬
vious faith.

38. The tumult. Among the Jews mourn¬
ing for the dead was anything but sub¬
dued and respectful. Professional mourn¬
ers were hired to provide a demonstration
of sorrow. Matthew 9:23 (ASV) mentions
the flute-players and the crowd which
were also making a tumult.

39. The impropriety of the demonstra¬
tion moved Christ to ask, Why make ye
this ado? or, more literally, “Why are you
making such an uproar?” Christ's state¬
ment that the girl was not dead but sleep¬
ing has been taken by some to mean that
she .was not really dead but only in a
coma. However, Lk 8:55 says that her
spirit came again, indicating that she had
been dead. Christ’s reference to death as
sleep was intended to suggest that the con¬
dition was temporary and that the person
would awaken again.

40. The mourners, taking Jesus’ figure
of speech literally, kept laughing (Gr. imp.
tense) him to scorn. They knew that the

irl was dead, and they were sure that
eath is permanent. Put them all out.
Mark’s verb is forceful, meaning, to thrust
out. Christ drove the jeering crowd from
the house.

41. Talitha cumi. Transliteration of the
Aramaic for, “Little girl, arise.” Mark in¬
serts the words, I say unto thee.

42. Straightway the girl arose (point
action) and was walking around (contin¬
uous action). Twelve years. She was old
enough to walk. The parents and disciples
were indescribably astonished at the mir¬
acle, so much so that they were beside
themselves with amazement.

43. Jesus commanded that no man
should know lest the parents should pro¬
claim the news abroad and the widespread

135

MARK 6:1-6

CHAPTER 6

AND he went out from thence, and came
Into his own country; and his disciples follow
him.

2. And when the sabbath day was come,
he began to teach in the synagogue: and
many hearing him were astonished, saying.
From whence hath this man these things?
and what wisdom is this which is given unto
him, that even such mighty works are
wrought by his hands?

3. Is not this the carpenter, the son of
Mary, the brother of James, and Joses, and of
Juda, and Simon? and are not his sisters here
with us? And they were offended at him.

4. But Jesus said unto them, A prophet is
not without honor, but in his own country,
and among his own kin, and in his own
house.

5. And he could there do no mighty work,
save that he laid his hands upon a few sick
folk, and healed them.

6. And he marveled because of their un¬
belief. And he went round about the villages,
teaching.

excitement should precipitate a crisis be¬
fore the hour for the Saviour’s death had
arrived (Jn 12:23,27).

I. Another Galilean Pleaching Tour.
6:1-30. Mark records but two of the
Lord’s three tours of Galilee, the first with
the four fishermen (1:35-45), and the third
at the conclusion of the Galilean ministry
(6:1-30). The second tour occurred shortly
after the choice of the Twelve (Lk 8:1-3).
The third was different from the preceding
two in that the disciples were sent out
two by two (Mk 6:7), after which Christ
went from town to town preaching and
teaching by himself (Mt 11:1). The tour
should be viewed as including the visit
to Nazareth (Mk 6:1-6). It was also dur¬
ing this time that Herod became exer¬
cised concerning the great popularity of
the Lord (6:14-16).

1. From thence. That is, from Caper¬
naum. While the place to which Jesus
went is not specifically named, it is ob¬
vious from the following verses that his
own country refers to his home town,
Nazareth.

3. Jesus is called the brother of James
and the others, a designation which should
be taken literally. There is no Biblical rea¬
son whatever for not understanding these
four men and their sisters to be the chil¬
dren of Joseph and Mary, born some time
after Jesus. James became the leader of
the Jerusalem church (Acts 15:13 ff.) and
the author of the epistle that bears his
name. Juda is the same as Jude, the author
of the general epistle of Jude. The towns¬
people were offended. This verb original¬
ly meant “to be caught in a trap or snare.”
They were caught in the snare of their
own unbelief, and stumbled when they
could have risen to their greatest oppor¬
tunity.

5. Christ was unable to do any mighty
work there. However, it was not that he
tried to heal some and found himself in¬
capable, but that so few people had faith
enough to come to him for healing.

6. Where the Lord Jesus might have ex¬
pected to find the greatest faith in himself,
he found the most persistent unbelief.
And even though he was the omni¬
scient Son of God, he marvelled at his un¬
believing acquaintances. He went. The
Greek imperfect tense describes the ac¬
tion as in process. He was going from
village to village, teaching in every town.
This ministry in Nazareth and in the vil¬
lages is the first stage of the third Galilean
preaching tour.

136

MARK 6:7-17

7. And he called unto him the twelve, and
began to send them forth by two and two;
and gave them power over unclean spirits;

8. And commanded them that they should
take nothing for their journey, save a staff
only; no scrip, no bread, no money in their
purse:

9. But be shod with sandals; and not put
on two coats.

10. And he said unto them. In what place
soever ye enter into a house, there abide till
ye depart from that place.

11. And whosoever shall not receive you,
nor hear you, when ye depart thence, shake
off the dust under your feet for a testimony
against them. Verily I say unto you. It shall
be more tolerable for Sodom and Gomorrah
in the day of judgment, than for that city.

12. And they went out, and preached that
men should repent.

13. And they cast out many devils, and
anointed with oil many that were sick, and
healed them,

14. And king Herod heard of him; (for his
name was spread abroad;) and he said. That
John the Baptist was risen from the dead,
and therefore mighty works do show forth
themselves in him.

15. Others said, That it is Elias. And oth¬
ers said, That it is a prophet, or as one of the
prophets.

16. But when Herod heard thereof he
said, It is John, whom I beheaded: he is risen
from the dead.

17. For Herod himself had sent forth and
laid hold upon John, and bound him in
prison for Herodias’ sake, his brother Philip's
wife; for he had married her.

7. The second stage of the tour was
introduced when Jesus called the Twelve
and began to send them forth. This ap¬
parently was the first time they had gone
out without Christ, and it therefore con¬
stituted an advanced step in their train¬
ing. Power. Authority,

8. They were to take nothing for their
journey. This was designed to train them
in the practice of faith in preparation for
the time when they would be on their
own. No scrip. A traveling bag for carry¬
ing provisions. Money. Th is term refers to
small copper coins. They were not even
to take small change. Purse. A belt or
girdle worn to hold the loose Oriental gar¬
ments in place; it was also used to carry
money.

9. The intention was that they should
take no extra wearing apparel. Coats. The
garment referred to is the undergarment
worn next to the skin, rather than a coat.

11. They were to shake off the dust not
in personal animosity but as a testimony
to show the seriousness of rejecting the
message of the Son of God. The statement
concerning Sodom and Gomorrha was not
in the earliest Greek manuscripts.

13. Anointing with oil was a common
medical practice (cf. Lk 10:34; Jas
5:14). W. K. Hobart (The Medical Lan¬
guage of St. Luke , pp. 28,29) records
numerous citations from ancient writers
to this effect. Swete (Mark, p. 119) says
that ritualistic anointing of the sick did
not appear until the second century. Thus
these healings were a combination of
miracle and medicine.

14. The incident recorded in 6:14-29
occurred during the third tour of Galilee
(cf. vv. 12,13,30). This king Herod was
Herod Antipas, son of Herod the Great,
and tetrarch of Galilee and Perea. The
continuing ministry of Christ and his dis¬
ciples in Galilee had spread his fame to
every part of the region. Here, for the first
time, we have evidence that the reputa¬
tion of Christ had come to the attention
of government officials.

15. A common rumor among the peo¬
ple was that he was Elijah returning in
fulfillment of Mai 4:5 (cf. Mt 16:14; Jn
1:21), or that he was a prophet after the
pattern of the OT prophets.

17. The prison where John was incar¬
cerated was located at Machaerus, on the
eastern shore of the Dead Sea (Jos Antiq¬
uities xviii. 5.2). The marital relation¬
ships of the Herods were scandalous.
Herodias was the wife of her half-uncle,
Herod Philip I, but she left him to marry
another half-uncle his brother, Herod

137

MARK 6:18-27

18. For John had said unto Herod, It is
not lawful for thee to have thy brother's
wife.

19. Therefore Herodias had a quarrel
against him, and would have killed him; but
she could not;

20. For Herod feared John, knowing that
he was a just man and a holy, and observed
him; and when he heard him, he did many
things, and heard him gladly.

21. And when a convenient day was
come, that Herod on his birthday made a
supper to his lords, high captains, and chief
estates of Galilee;

22. And when the daughter of the said
Herodias came in, and danced, and pleased
Herod and them that sat with him, the king
said unto the damsel, Ask of me whatsoever
thou wilt, and I will give it thee.

23. And he sware unto her, Whatsoever
thou shalt ask of me, I will give it thee, unto
the half of my kingdom.

24. And she went forth, and said unto her
mother, What shall I ask? And she said. The
head of John the Baptist.

25. And she came in straightway with
haste unto the king, and asked, saying, I will
that thou give me by and by in a charger the
head of John the Baptist.

26. And the king was exceeding sorry; yet
for his oath's sake, and for their sakes which
sat with him, he would not reject her,

' 27. And immediately the king sent an exe¬
cutioner, and commanded his head to be
brought: and he went and beheaded him in
the prison.

Antipas. Herod Antipas was already mar¬
ried to the daughter of Aretas, king of
Arabia, but he sent this wife away.

18. John had said. He was saying it re¬
peatedly (Gr. imp. tense).

19. Herodias had a quarrel against
him. Literally, Mark savs that she con¬
tinually had it in for him. She, unlike
Herod, felt no attraction to John and his
preaching; on the contrary, she kept
wanting to kill him.

20. With Herod it was different. In
spite of his loose living, he was moved by
John's life and message. Observed him.
Better, he protected him and would not
allow Herodias to kill him. He did many
things. The most authentic reading says,
... he was perplexed . The conflict be¬
tween his admiration for John and the at¬
traction of his sinful relationships kept
him in a state of inner confusion. Never¬
theless, he heard (Gr., kept hearing) him
gladly.

21. Herodias had waited with cunning
for a convenient day to penetrate Herod's
defense of John. The elite of the govern¬
mental, military, and social circles were in¬
vited (lords, high captains, chief estates,
respectively).

22. The daughter referred to was
Salome, the child of Herodias by her pre¬
vious marriage. It is estimated that the
girl was no more than twenty years old
at this time (Vincent Taylor, Mark, p.
314). For the daughter of a ruler to en¬
tertain nobility in this fashion was entire¬
ly out of place. It was the work of a slave,
not of a princess. This, however, was Her¬
odias' opportune moment (v. 21), and
Herod, under the sway of liquor and sen¬
suality, fell into her trap. Sat with him.
Rather, reclined with him (see on 2:15).

25. The request of Herodias was
marked by urgency. She wanted the deed
accomplished before Herod could find a
way to avoid it. Salome returned straight¬
way with haste and asked that her request
be granted, not by and by (AV), but at
once (Gr.). Charger. An archaic word for
a platter.

26. Although the request deeply
grieved Herod, he found it impossible to
go back on his oaths before such an august
group. It was more important to save face
than to preserve the life of God's prophet.
It was no wonder that afterward his con¬
science troubled him (w. 14,16).

27. Herod's palace at Machaerus was
also a fortress and as such would have
contained a prison. Thus the execution
scene was not far removed from the
banquet room.

138

MARK 6:28-33

28. And brought his head in a charger,
and gave it to the damsel; and the damsel
gave it to her mother.

29. And when his disciples heard of it,
they came and took up his corpse, and laid it
in a tomb.

30. And the apostles gathered themselves
together unto Jesus, and told him all things,
both what they had done, and what they had
taught.

31. And he said unto them, Come ye
yourselves apart into a desert place, and rest
a while: for there were many coming and
going, and they had no leisure so much as to
eat.

32. And they departed into a desert place
by ship privately.

33. And the people saw them departing,
and many knew him, and ran afoot thither
out of all cities, and outwent them, and came
together unto him.

28. It appears that Salome remained
in the dining hall until John had been
executed and they brought his head to
her. The apparent calmness with which
she made the request and then carried the
gory dish to her mother is indicative of
the calloused nature of the girl.

30. Having completed the parentheti¬
cal explanation concerning the fate of
John, Mark returns to the disciples and
the preaching tour. He records nothing
concerning the time consumed or the
events that happened. He simply reports
that the apostles came back together
again. The designation, “apostle,” is most
appropriate here. The word speaks of one
sent forth on a mission, and the disciples
were returning from such an assignment.

IV. Christs Withdrawals from Galilee.
6:31-9:50.

The Lord had so thoroughly covered
Galilee with his message that Galileans in
every walk of life were aware of his min¬
istry. Among many of the common people
his popularity stood at such a peak that
they were ready to set him up by force
as their king. The antipathy of the Jewish
religious leaders was dangerously near the
boiling point. And Herod himself had now
become exercised concerning the popu¬
larity of Christ. The situation was shaping
up toward a premature crisis, while as yet
the ministry of Christ had not been com¬
pleted. The result was that Jesus made
tour systematic withdrawals from Galilee,
one to the eastern shore of the sea (6:31-
56), one to the region of Tyre and Sidon
(7:24-30), one to Decapolis (7:31—8:9),
and the fourth to Caesarea Philippi (8:10
—9:50). During this time Christ was oc¬
cupied with the training of the twelve dis¬
ciples in preparation for the time of his
death.

A. Withdrawal to the Eastern Shore of
the Lake. 6:31-56. This section of the Gos¬
pel records the feeding of the five thou¬
sand (6:31-44), the miracle of walking on
the water (6:45-52), and the healings on
the plain of Gennesaret (6:53-56). Instead
of being a period of rest and retirement
from the crowds, it was a time of con¬
tinued activity.

31. The desert place was probably on
the northeast shore of the Sea of Galilee.
It was not desert; the expression means
“a deserted place, a wilderness.” After the
stress and strain of the preaching tour they
needed to rest a while.

33. Many knew him. As people saw t
them leaving, they recognized (Gr. text)*

139

MARK 6:34-47

34. And Jesus, when he came out, saw
much people, and was moved with compas¬
sion toward them, because they were as
sheep not having a shepherd: and he began
to teach them many things.

35. And when the day was now far spent,
his disciples came unto him, and said. Inis is
a desert place, and now the time is far
passed:

36. Send them away, that they may go
into the country round about, and into the
villages, and buy themselves bread: for they
have nothing to eat.

37. He answered and said unto them,
Give ye them to eat. And they say unto him.
Shall we go and buy two hundred penny¬
worth of bread, and give them to eat?

38* He saith unto them, How many loaves
have ye? go and see. And when they knew,
they say. Five, and two fishes.

39. And he commanded them to make all
sit down by companies upon the green grass.

40. And they sat down in ranks, by hun¬
dreds, and by fifties.

41. And when he had taken the five loaves
and the two fishes, he looked up to heaven,
and blessed, and brake the loaves, and gave
them to his disciples to set before them; and
the two fishes divided he among them all.

42. And they did all eat, and were filled.

43. And they took up twelve baskets full
of the fragments, and of the fishes.

44. And they that did eat of the loaves
were about five thousand men.

45. And straightway he constrained his
disciples to get into the ship, and to go to the
other side before unto Bethsaida, while he
sent away the people.

46. And when he had sent them away, he
departed into a mountain to pray.

47. And when even was come, the ship
was in the midst of the sea, and he alone on
the land.

them. That the crowds were able to an¬
ticipate where Christ was heading and to
precede him there seems to confirm the
view that the wilderness place (v. 31) was
on the northeast shore of the lake.

34. When Jesus landed (AV, came out),
it became apparent that he and his men
would not be able to enjoy the planned
period of rest. Nevertheless his reaction
was not one of annoyance; instead he was
moved with compassion. He saw the peo¬
ple in their need as shepherdless sheep,
having no spiritual leader (cf. Num 27:17;
I Kgs 22:17).

36. Country. Mark’s word literally
means fields, which probably refers to the
farms of the countryside.

37. Give ye. The emphasis is on the
subject, ye. The monetary term used here,
pennyworth, is the word denaridn, the
Roman denarius worth about eighteen
cents at that time (Arndt, p. 178).

40. In ranks. The Greek term meant
a garden bed (Arndt, p. 705). Mark’s pic¬
ture of the scene is that of groups of peo¬
ple scattered like beds of flowers on the
green grass (v. 39). No doubt the varie¬
gated colors of the clothing served to
create such an impression when seen at
a distance.

41. The verbs had taken, looked,
blessed, and brake are all in the aorist
tense in Greek, signifying instantaneous
action. But the verb gave is in the imper¬
fect tense, showing, in contrast, that he
kept giving to the disciples. It is at this
point that the miracle of a multiplied sup¬
ply occurred.

43. The astonishing fact was not that
the people were merely filled, but that
there was a superabundant supply. The
baskets were large handbaskets used for
carrying food. In general, however, they
were smaller than the ones used at the
feeding of the four thousand (see com¬
ments on 8:8).

44. The count of five thousand did not
include women and children (cf. Mt
14:21).

45. Christ constrained his disciples,
which is to say that he compelled them to
enter the boat (not ship) and set sail unto
Bethsaida. Evidently the place of the mir¬
acle was south of Bethsaida Julias (Lk
9:10), and Christ directed the disciples to
sail to the town and meet him there. The
reason for this abrupt dispersion of die
people, as given by John (6:14,15), was
the danger of a revolutionary attempt to
make Jesus king.

47. When even was come. That is.

140

48. And he saw them toiling in rowing;
for the wind was contrary unto them: and
about the fourth watch of the night he com-
eth unto them, walking upon the sea, and
would have passed by them.

49. But when they saw him walking upon
the sea, they supposed it had been a spirit,
and cried out:

50. For they all saw him, and were trou¬
bled. And immediately he talked with them,
and saith unto them. Be of good cheer: it is
I; be not afraid.

51. And he went up unto them into the
ship; and the wind ceased: and they were
sore amazed in themselves beyond measure,
and wondered.

52. For they considered not the miracle
of the loaves; for their heart was hardened.

53. And when they had passed over, they
came into the land of Gennesaret, and drew
to the shore.

54. And when they were come out of the
ship, straightway they knew him,

55. And ran through that whole region
round about, and began to carry about in
beds those that were sick, where they heard
he was.

56. And whithersoever he entered, into
villages, or cities, or country, they laid the
sick in the streets, and besought him that
they might touch if it were but the border of
his garment: and as many as touched him
were made whole.

MARK 6:48-56

when six o'clock, the hour of sunset, had
arrived.

48. Since it was not yet dark, he could
still see them from the land toiling in row¬
ing, Toiling, from a verb meaning to tor¬
ment or distress , pictures thp difficulty of
the disciples as they attempted to row into
the contrary wind. The fourth watch of
the night lasted from three to six in the
morning. Jesus delayed his coming to their
aid from sunset until about 3:00 a.m. The
statement that he would have passed by
them should not pose any problem con¬
cerning Christ's sincerity. He was not
walking directly toward the boat, so that
to the disciples it appeared that he would
have passed by if they had not cried out
(v. 49). Rather than suddenly entering the
boat, Jesus was, no doubt, giving them
time to see him.

49. A spirit. This is not the Greek
word for “spirit,” but a term which means
an apparition. They thought they were
seeing a ghost.

50. Be of good cheer. This verb carries
with it the idea of courage, which was
probably the thought uppermost in the
mind of Christ. The present tense prohibi¬
tion, be not afraid, means stop fearing.

51. Without a word from Christ the
wind ceased (Gr., became weary) its blow¬
ing. The astonishment that was gripping
the disciples was the result of a double
miracle. The Greek text omits the words,
and wondered.

52. Not only had they forgotten that
Christ had previously stilled the waves
(4:39), but they did not understand (Gr.
text) the miracle of the loaves. Because
their heart was hardened, they did not
grasp the truth concerning the deity of
Christ which the miracles were continu¬
ally demonstrating.

53. Jesus probably entered the boat
somewhere off the shore from Bethsaida
Julias, after which they passed over to the
western shore of the lake again. Genne¬
saret was the name of a plain lying along
the shore of the lake south of Capernaum.
A small town of the same name was also
located in the vicinity.

55. Mark provides a glimpse of the
kind of scene that must nave appeared
many times when Jesus came to an area.
The people hurried to bring their sick folk
before Christ moved from their neighbor¬
hood.

56. Besought him. The repeated re¬
quests of person after person are depicted
by this verb. This is the second reference
in Mark to healings effected by touching
Christ's garment (cf. 5:27-29).

141

MARK 7:141

CHAPTER 7

THEN came together unto him the Phari¬
sees, and certain of the scribes, which came
from Jerusalem.

2. And when they saw some of his disci¬
ples eat bread with defiled, that is to say,
with unwashen hands, they found fault.

3. For the Pharisees, and all the Jews, ex¬
cept they wash their hands oft, eat not, hold¬
ing the tradition of the elders.

4. And when they come from the market,
except they wash, they eat not. And many
other things there be, which they have re¬
ceived to hold, as the washing of cups, and
pots, brazen vessels, and of tables.

5. Then the Pharisees and scribes asked
him, Why walk not thy disciples according
to the tradition of the elders, but eat bread
with unwashen hands?

6. He answered and said unto them, Well
hath Esaias prophesied of you hypocrites, as
it is written, This people honoreth me with
their lips, but their heart is far from me.

7. Howbeit in vain do they worship me,
teaching for doctrines the commandments of
men.

8. For laying aside the commandment of
God, ye hold the tradition of men, as the
washing of pots and cups: and many other
such like things ye do.

9. And he said unto them, Full well ye re¬
ject the commandment of God, that ye may
keep your own tradition.

10. For Moses said. Honor thy father and
thy mother; and, Whoso curseth father or
mother, let him die the death:

11. But ye say, If a man shall say to his
father or mother. It is Corban, that is to say,
a gift, by whatsoever thou mightest be
profited by me; he shall be free.

B. Discussion of the Unwarranted Ex¬
altation of Tradition. 7:1-23. These verses
record the clash between Christ and the
Pharisees on the basic issue of the source
of authority. Does tradition carry divine
authority? Is it equal to, or superior to, the
written Word of God? Also involved here
is the discussion of the real nature of de¬
filement and cleansing. The setting for this
section apparently was the vicinity of
Capernaum.

2. Mark’s explanation of Jewish cus¬
toms is noteworthy, indicating as it does
that this Gospel was written for Gentile
consumption. Defiled . . . hands. Hands
ceremonially unclean. They found fault
does not appear in the besf manuscripts.
The sentence is left incomplete as Mark
breaks off to introduce the explanation of
verses 3,4.

3. The Pharisees had so extended their
influence that the washing of the hands
had, in a general way, become the practice
of all the Jews. The Greek text does not
support the use of the word oft. Instead it
reads with a fist , probably referring to the
act of rubbing the fist of one hand in the
palm of the other when washing. The
tradition of the elders was the unwritten
corpus of commands and teachings of the
honored rabbis of the past, a body of 613
rules designed to regulate eveiy aspect of
life.

6. Jesus did not mean that Isaiah spe¬
cifically predicted the practices of the first
century Jews, but rather that Isaiah’s
words concerning the people of his own
day were applicable also to the Jews of
Christ’s day. The quotation is from Isa
29:13, following the LXX with slight al¬
teration. The term hypocrites is an epithet
well chosen, for it referred originally to an
actor who wore a mask and appeared to be
what he really was not.

8. The main point of the quotation from
Isaiah concerns the substitution of the tra¬
dition of men for the commandment of
God. This is not an overstatement, for the
Pharisees viewed oral tradition as being
more authoritative than the written law of
the OT.

10. In 7:9-13 this exaltation of tradition
is given specific illustration. The law of
Moses concerning honor to parents is
quoted. The first citation is from Deut
5:16 and is identical with both the Hebrew
and the LXX. The second, which is from
Ex 21:17, follows the Hebrew text very
closely.

11. In contrast Christ cifes the rabbini¬
cal tradition that sets aside the God-given
Mosaic commandment. Corban is the

142

MARK 7:12-22

12. And ye suffer him no more to do
aught for his father or his mother;

13. Making the word of God of none
effect through your tradition, which ye have
delivered: and many such like things do ye.

14. And when he had called all the people
unto him, he said unto them, Hearken unto
me every one of you, and understand:

15. There is nothing from without a man,
that entering into him can defile him: but
the things which come out of him, those are
they that defile the man.

16. If any man have ears to hear, let him
hear,

17. And when he was entered into the
house from the people, his disciples asked
him concerning the parable.

18. And he saith unto them, Are ye so
without understanding also? Do ye not per¬
ceive, that whatsoever thing from without
entereth into the man, it cannot defile him;

19. Because it entereth not into his heart,
but into the belly, and goeth out into the
draught, purging all meats?

20. And he said. That which cometh out
of the man, that defileth the man.

21. For from within, out of the heart of
men, proceed evil thoughts, adulteries, forni¬
cations, murders,

22. Thefts, covetousness, wickedness, de¬
ceit, lasciviousness, an evil eye, blasphemy,
pride, foolishness:

transliteration of a Hebrew word meaning
a gift, as Mark explains for the benefit of
his Gentile readers. The word was used to
refer to something devoted to God by a
vow which was inviolable. If a son de¬
clared that the amount needed to support
his parents was Corban, that vow was
unalterable, even setting aside the
Mosaic command.

13. The word of God is placed in
sharp contrast to tradition of men. Notice
that Christ viewed the Mosaic law as hav¬
ing been spoken by God. To make of none
effect is to make void or to nullify. The
present tense, do ye, speaks of habitual
practice.

14. In verses 14-16 the Lord returns to
the subject of defilement and cleansing,
but here he is speaking not only to the
Pharisees and scribes but to the crowd
whom he had called together. Subse¬
quently Christ discusses the matter with
his disciples (7:17-23).

15. Nothing from without a man—that
is, nothing physical—can defile him moral¬
ly or spiritually. In the case under discus¬
sion (v. 2), eating with unwashed hands
cannot produce spiritual uncleanness.
Such defilement is internal in origin. A
man is defiled by thoughts that originate in
the heart and come out in the forms of
words or actions. Herein Jesus explained
the spiritual significance of the laws of the
clean and unclean (Lev 11). One of the
reasons why they were given was to teach
this very truth of spiritual defilement, but
these Jewish leaders never got beyond the
mere externals.

19. The heart in Biblical usage is not
merely the seat of the emotions but also
the place of mental and volitional activity.
It refers to the inner, nonphysical man.
The belly refers to the body cavity that
contains the stomach and intestines. After
the digestive process is complete, the re¬
mainder passes out into the draught, that
i£, into the drain. The AV does not make
.clear what is meant by the phrase, purging
all meats. The best explanation is that it
should be connected with he saith (v. 18).
Jesus, by his explanation in 7:18,19, de¬
clared all food to be ‘clean/ He set aside
the Levitical distinction between the clean
and unclean (cf. Acts 10:14,15).

20-22. These verses contain Jesus’ ex¬
planation of what he meant by that which
cometh out of the man. The evil thoughts
are to be understood as being evil rea¬
sonings or designs, deliberate thoughts.
The word for deceit carries the more po¬
tent connotation of treachery. Lascivious¬
ness is uncontrolled and unconcealed inn-
morality. The words, evil eye, in any other

143

MARK 7:23-30

23. All these evil things come from
within, and defile the man.

24. And from thence he arose, and went
into the borders of Tyre and Sidon, and en¬
tered into a house, and would have no man
know it: but he could not be hid.

25. For a certain woman, whose young
daughter had an unclean spirit, heard of
him, and came and fell at his feet:

26. The woman was a Greek, a Syropheni-
cian by nation; and she besought him that he
would cast forth the devil out of her daugh¬
ter.

27. But Jesus said unto her, Let the chil¬
dren first be filled: for it is not meet to take
the children’s bread, and to cast it unto the
dogs.

28. And she answered and said unto him,
Yes, Lord: yet the dogs under the table eat of
the children’s crumbs.

29. And he said unto her, For this saying
go thy way; the devil is gone out of thy
daughter.

30. And when she was come to her house,
she found the devil gone out, and her daugh¬
ter laid upon the bed.

culture than that of the Jews, could refer
to the casting of a spell. Among the Jews,
however, it is an expression for envy. In
this context foolishness is more moral than
intellectual.

C. Withdrawal to the Region of Tyre
and Sidon. 7:24-30. In this brief section
Mark reports a rather lengthy journey of
Christ to the region of Phoenicia, where
the incident with the Syrophoenician wom¬
an occurred.

24. The borders of Tyre and Sidon. An
idiomatic expression for the region of Tyre
and Sidon. This was the only time, so far
as the record goes, when Christ went out
of Palestine into strictly Gentile territory.
His purpose on these tours outside Galilee
was not primarily to minister to the multi¬
tudes, but to instruct his disciples, which
is the reason why he would have no man
know that he was there.

26. A Greek. This is the same as identi¬
fying the woman as a Gentile. By birth she
was a Syrian of the region of Phoenicia.
She besought him. Marks use of the
Greek imperfect tense pictures the re¬
peated request of the woman. Devil.
Should be translated demon.

27. Jesus used the term children to rep¬
resent the Jews. His mission was first to
the Jews in order that they might, in turn,
fulfill their duty of becoming a blessing to
all nations through the world-wide procla¬
mation of the Gospel. The dogs. This was
a common Jewish term of reproach applied
to Gentiles. However, it is softened by the
use of the diminutive form meaning “little
dogs” or “puppies.” These were the fam¬
ily pets, not the wild dogs of the street.

28. The woman’s undaunted reply was
the response of faith. The dogs under the
table. Taking up Christ’s diminutive term
for dogs, she paints a touching scene of the
puppies licking up the crumbs dropped by
the children. All she asked was a crumb
of the blessings available to the Jews.

29. Jesus recognized in this saying of
the woman the evidence of genuine faith
(of. Mt 15:28). Already as He spoke the
demon had left (Gr. perf. tense) her
daughter. The unique feature of this mir¬
acle was that it was performed at a dis¬
tance without any vocal command of
Christ.

D. Withdrawal to Decapolis. 7:31—8:9.
The return from the region of Tyre and
Sidon did not take Christ back to Galilee;
instead his route skirted the eastern shore
of the lake, leading him into the Decapolis.
There Jesus healed the deaf man who had

144

MARK 7:31 - 8:2

31. And again, departing from the coasts
of Tyre and Sidon, he came unto the sea of
Galilee, through the midst of the coasts of
Decapolis.

32. And they bring unto him one that was
deaf, and had an impediment in his speech;
and they beseech him to put his hand upon
him.

33. And he took him aside from the multi'
hide, and put his fingers into his ears, and he
spit, and touched his tongue;

34. And looking up to heaven, he sighed,
and saith unto him, Ephphatha, that is, Be
opened.

35. And straightway his ears were opened,
and the string of his tongue was loosed, and
he spake plain.

36. And he charged them that they should
tell no man: but the more he charged them,
so much the more a great deal they pub¬
lished it;

37. And were beyond measure astonished,
saying, He hath done all things well: he mak-
eth both the deaf to hear, and the dumb to
speak.

CHAPTER 8

IN those days the multitude being very
great, and having nothing to eat, Jesus called
his disciples unto him, and saith unto them,

2. I have compassion on the multitude,
because they have now been with me three
days, and have nothing to eat:

an impediment of speech (7:31-37), and
he fed the crowd of 4,000.

31. Mark is the most explicit of the
Gospel writer^ at this point. He tells us
that Jesus left the region of Tyre and
passed through Sidon (so the best Gr.
mss) approximately twenty-five miles to
the north, going deep into Gentile terri¬
tory. Then turning south he passed along
the eastern shore of the Sea of Galilee into
the region of Decapolis (see comments on
5:20).

32. The extent of the impediment of
speech is debatable. Mogilalon may be
used of one who is completely mute, but
its literal meaning is speaking with diffi¬
culty. The statement of 7:35 that he spoke
plainly seems to indicate that previously
he had not been able to speak clearly.
However, the exclamation of the people
in 7:37 was that he made the speechless
(Gr.) to speak.

33. That it was not necessary for the
Lord to touch a person in order to heal him
had been demonstrated previously (cf. 2:3-
12; 3:5; 7:29,30). Here Jesus put his
fingers into the deaf man's ears to indicate
what He was going to do for him and thus
to help him to oelieve. Two other symboli¬
cal acts followed. He spit and He touched
his tongue. The text does not say that He
applied the saliva to the tongue.

34. He sighed. The word may refer to
a groan. Perhaps this was an expression of
sympathy or of distress because of the
suffering of mankind. Ephphatha. An
Aramaic word that Mark translates for his
Gentile readers.

35. The string of his tongue. The bond
(Gr.) which held his tongue was released.
Plain. He began to speak rightly or plainly.

36. Christ still needed to avoid exces¬
sive publicity (cf. on 5:43). However, the
people would not be stilled. They kept pro¬
claiming (Gr. imp. tense) the miracle all
the more exceedingly.

37. Beyond measure. The astonishment
of the people exceeded all bounds. Mark
uses a very strong word here (hyperperis-
sds).

8:1. The feeding of the four thousand
is not given a specific setting other than
the general statement that it occurred in a
wilderness place (v. 4). In those days.
The Greek text adds the word “again,”
probably with reference to the recent feed¬
ing of the five thousand.

2. Jesus was moved with compassion
toward these people just as he had been
on the occasion of the feeding of the five
thousand (6:34), but here his concern was

145

MARK 8;3-ll

3. And if I send them away fasting to
their own houses, they will faint by the way;
for divers of them came from far.

4. And his disciples answered him, From
whence can a man satisfy these men with
bread here in the wilderness?

5. And he asked them, How many loaves
have ye? And they said, Seven.

6. And he commanded the people to sit
down on the ground: and he took the seven
loaves, and gave thanks, and brake, and gave
to his disciples to set before them; and they
did set them before the people.

7. And they had a few small fishes: and he
blessed, and commanded to set them also be¬
fore them .

8. So they did eat, aftd were filled: and
they took up of the broken hveat that was
left seven baskets.

9. And they that had eaten were about
four thousand: and he sent them away.

10. And straightway he entered into a
ship with his disciples, and came into the
parts of Dalmanutha.

11. And the Pharisees came forth, and
began to question with him, seeking of him a
sign from heaven, tempting him.

caused by their physical need rather than
by their spiritual condition.

6. Here, as in the feeding of the five
thousand, the words took, gave thanks,
and brake are all in the aorist tense in
Greek, but the word gave is in the imper¬
fect tense, showing that Christ kept giving
the bread to the disciples for distribution
(cf. 6:41).

8. The sufficiency of the miracle is seen
in the statements that they were filled and
that there was an abundance (Gr.) that
was left. The word meat, inserted by the
translators of the AV, refers to food in
general. These baskets were a different
type than those used after the feeding of
the five thousand. This is indicated by the
distinction made between two kinds in
8:19,20 (Gr. text). The kind of basket used
this time was often quite large. It was the
kind used to let Saul down over the wall at
Damascus (Acts 9:25). Thus the seven
hampers of 8:8 probably held more than
the twelve provision baskets of 6:43.

E. Withdrawal to Caesarea Philippi.
8:10—9:50. The fourth and last withdraw¬
al from Galilee was northward into the re¬
gion of Caesarea Philippi. Coming from
Decapolis, Jesus crossed to the west coast
of the Sea of Galilee, where the Pharisees
met him with a request for a sign (8:10-
12). He then traveled by boat in a north¬
easterly direction to Bethsaida Julias
(8:13-21), where he healed a blind man
(8:22-26). From there his journey took
him overland to the vicinity of Caesarea
Philippi. Here again, Christ’s main activi¬
ty was that of instructing his disciples con¬
cerning such themes as his person, his
death and resurrection, their discipleship,
and his coming in glory as prefigured by
the Transfiguration (8:27—9:13). Here also
he cured another demoniac (9:14-29). Fol¬
lowing this, Christ returned to Galilee, still
continuing the instruction of the Twelve
(9:30-50).

10. At the present time scholars cannot
pinpoint the town of Dalmanutha with any
degree of certainty. The context seems to
assume a location across the sea from
Bethsaida, probably on the western shore
(cf. vv. 13,22). Matthew calls it Magadan
(Mt 15:39; Gr. text), a place equally un¬
known to us today.

11. The Pharisees were asking for a
sensational sign from God which would
prove that Jesus was the Messiah. Tempt¬
ing him. The Greek word peirazd means
"to test.” Rather than attempting to entice
Jesus to sin, they were putting him to the
test of their unbelieving minds.

146

MARK 8:12-27

12. And he sighed deeply in his spirit, and
saith, Why doth this generation seek after a
sign? verily I say unto you. There shall no
sign be given unto this generation.

13. And he left them, and entering into
the ship again departed to the other side.

14. Now the disciples had forgotten to
take bread, neither had they in the ship with
them more than one loaf.

15. And he charged them, saying, Take
heed, beware of the leaven of the Pharisees,
and o/the leaven of Herod.

16. And they reasoned among themselves,
saying. It is because we have no bread.

17. And when Jesus knew it, he saith unto
them. Why reason ye, because ye have no
bread? perceive ye not yet, neither under¬
stand? have ye your heart yet hardened?

18. Having eyes, see ye not? and having
ears, hear ye not? and do ye not remember?

19. When 1 brake the five loaves among
five thousand, how many baskets full of frag¬
ments took ye up? They say unto him.
Twelve.

20. And when the seven among four thou¬
sand, how many baskets full of fragments
took ye up? And they said. Seven.

21. And he said unto them, How is it that
ye do not understand?

22. And he cometh to Bethsaida; and they
bring a blind man unto him, and besought
him to touch him.

23. And he took the blind man by the
hand, and led him out of the town; and
when he had spit on his eyes, and put his
hands upon him, he asked him if he saw
aught.

24. And he looked up, and said, I see men
as trees, walking.

25. After that he put his hands again
upon his eyes, and made him look up; and he
was restored, and saw every man clearly.

26. And he sent him away to his house,
saying. Neither go into the town, nor tell it
to any in the town.

27. And Jesus went out, and his disciples,
into the towns of Caesarea Philippi: and by
the way he asked his disciples, saying unto
them, Whom do men say that I am?

12. Such persistent refusal to believe
caused Christ to sigh deeply in his spirit.
The word, appearing here in its intensified
form, probalbiy means that he actually
groaned as the sense of weariness and
grief penetrated to the depths of his heart.
The question of Christ is better translated,
Why is this generation continually seeking
a sign? (cf. Jn 2:18; Mt 12:38). Matthew
adds an exception to the statement of
Christ that no sign would be given (Mt
16:4). The sign of Jonah is explained in
Mt 12:39,40 as referring to Christs resur¬
rection, the most significant miracle of all.

15. Jesus charged them repeatedly (Gr.
imp. tense), showing the urgent need to be
continually on guard (Gr. pres, tense.
Take heed, beware). Leaven is here used
to symbolize something with a dangerously
pervasive influence. Luke 12:1 explains
that the leaven of the Pharisees is hypoc¬
risy. The leaven of Herod may be the in¬
fluence of the Herodians, which was a
spirit of worldliness, an infectious secular¬
ism.

19,20. The disciples had so soon for¬
gotten the lessons inherent in the feedings
of the five thousand and the four thousand.
The Son of God does not need to worry
about food for thirteen men on a short
voyage across the lake. He had but recent¬
ly demonstrated his power to supply food
for more than nine thousand persons.

22. The healing of the blind man oc¬
curred when Jesus passed through Beth¬
saida Julias on his way to Caesarea Philip-
pi.

23. Jesus led him out of the town,
probably to avoid excessive publicity (cf.
v. 26). Here, as in the case of the deaf man
(7:33), saliva was used, not as a heal¬
ing application, but as an aid to the sight¬
less man’s faith.

24. This healing was unique in that it
consisted of two stages. After the first heal¬
ing acts, the man saw people indistinctly
as moving objects, like trees walking.

25. The second stage of healing was
preceded by the touching of the eyes. The
Greek text does not say that Jesus made
him look up, but rather that the man
looked intently. And when he did so, he
began to see all things clearly.

26. Again in order to avoid the results
of undue publicity, Christ sent the man to
his house. That He told him not to go into
the town indicates that he lived elsewhere,
perhaps in the surrounding countryside.

27. Going north from Bethsaida, Christ
came to the towns of Caesarea Philippi.
Matthew (16:13) explains that he came in¬
to the parts (Gr.) or the region of Cae-

147

MARK 8:28-34

28. And they answered, John the Baptist:
but some say, Elias; and others, One of the
prophets.

29. And he saith unto them, But whom
say ye that I am? And Peter answereth and
saith unto him. Thou art the Christ.

30. And he charged them that they should
tell no man of him.

31. And he began to teach them, that the
Son of man must suffer many things, and be
rejected of the elders, and of the chief
priests, and scribes, and be killed, and after
three days rise again.

32. And he spake that saying openly. And
Peter took him, and began to rebuke him.

33. But when he had turned about and
looked on his disciples, he rebuked Peter,
saying. Get thee behind me, Satan: for thou
savorest not the things that be of God, but
the things that be of men.

34. And when he had called the people
unto him with his disciples also, he said unto
them, Whosoever will come after me, let him
deny himself, and take up his cross, and fol¬
low me.

sarea. Mark has reference to the villages
located in the country surrounding the
larger city. This Caesarea, located in the
northwest section of the tetrarchy of
Philip, was designated Philippi to distin¬
guish it from Caesarea on the Mediter¬
ranean coast.

29. Whom say ye. This was the point
at which Christ was aiming. The emphasis
is on the word “you” “But you (in con¬
trast to others), who do you say that I am?”
Peter acted as spokesman for the dis¬
ciples. His confession of Jesus as the Christ
is more fully given in Mt 16:16, which
adds the words, “the Son of the living
God.” Jesus is both the promised Messiah
and the unique Son of God.

30. Here again Christ commanded si¬
lence, probably because of the revolution¬
ary ideas connected with the Messianic
concept. Christ was not ready at that time
to establish an earthly Messianic kingdom.

31. Instead, at his first coming Christ
was to suffer, and be killed, and rise again.
Particular attention should be given to the
sharp contrast between the glowing confes¬
sion of Peter and Chrises immediate dec¬
laration of suffering and death. Notice that
die One who was to die was designated by
the Messianic title, Son of man. The cross
was a necessary aspect of Messiah’s work.
He must suffer.

32. He spake . . . openly. The Greek
imperfect tense is used to show that Jesus
began and continued to speak of his death.
No longer did he refer to it in veiled fash¬
ion (cf. Jn 2:19), but from this time on he
instructed his disciples openly and explicit¬
ly concerning the fact. This was the next
stage in their training. Peter took him
aside and rebuked him for speaking in such
a manner. In Peters mind violent death
did not harmonize with Messianic dignity.

33. Peter’s attempt to dissuade the Lord
from going to the cross was similar to the
temptation in the wilderness. In this in¬
stance, Satan with great subtilty, used one
of Christ’s closest disciples (cf. Lk 4:13,
RSV). Notice the similar rebuke in Mt
4:10. Savourest. The Greek verb refers
to the set of the mind, the direction of
thought. Peter’s mind was running con¬
trary to the purposes of God.

34. The instruction recorded in 8:34-
38 is the natural outgrowth of the fact of
Christ’s suffering. Whosoever will come
after Christ must walk the path which he
walked, the path of denial and cross-bear¬
ing. The cross is the symbol of suffering,
and self-denial speaks of readiness to suf¬
fer for someone else. Christ is the pattern;

148

35. For whosoever will save his life shall
lose it; but whosoever shall lose his life for
my sake and the gospel’s, the same shall save
it.

36. For what shall it profit a man, if he
shall gain the whole world, and lose his own
soul?

37. Or what shall a man give in exchange
for his soul?

38. Whosoever therefore shall be ashamed
of me and of my words, in this adulterous
and sinful generation, of him also shall the
Son of man be ashamed, when he cometh in
the glory of his Father with the holy angels.

CHAPTER 9

AND he said unto them, Verily I say unto
you, That there be some of them that stand
here, which shall not taste of death, till they
have seen the kingdom of God come with
power.

2. And after six days Jesus taketh with
him Peter, and James, and John, and leadeth
them up into a high mountain apart by
themselves: and he was transfigured before
them.

MARK 8:35-9:2

the disciple is to keep following him (Gr.
pres, imperative).

35. The paradox of these verses is re¬
solved by understanding that the Lord
used the term life in two different senses.
The first expression, save his life, has ref¬
erence to the preservation of physical life
from death. The person who is completely
devoted to the protection of this life will
miss the life that is eternal. On the con¬
trary, the person who is so devoted to
Christ that he is willing to lose his life is
the person who gains true life. He finds
that to die is gain (Phil 1:21). This is not
a description of the way of salvation for
the lost, but rather of the philosophy of
life for the disciple.

36. Here the contrast is between world
and soul. The latter term is the same as
life in verse 35. Both are translations of
psyche . This principle applies on the phys¬
ical level as well as on the spiritual. What
is the value of obtaining all that the world
has to offer if a person dies and cannot en¬
joy it? Or, what is the good of amassing a
world of earthly possessions for a few
short years if it means the loss of eternal
life.

38. When Christ used the expression,
ashamed of me and of my words, he was
drawing a contrast with the attitude of
willingness to lose one’s life for his sake
and the Gospel’s (v. 35). To be ashamed is
to deny Christ in the hour of trial rather
than to own him even at the risk of death.
It is to take one’s stand with this sinful
generation instead of with Christ. Adul¬
terous. Used spiritually to describe un¬
faithfulness to God. In like manner, when
the Lord comes as Judge, he will be
ashamed and will disown those who have
disowned him.

9:1. The chapter division here is un¬
fortunate, since this verse is clearly the
conclusion of the discourse recorded in
the last part of Mark 8. Verily is a term of
solemn assurance. It is the Greek vvord
amen , from which our “amen” is derived.
Shall not taste of death. The original is
much stronger —shall by no means taste of
death . The coming of die kingdom of God
in this statement has been variously in¬
terpreted. However, in the preceding verse
Christ*speaks of his advent in glory, and
in the following verses Mark records the
Transfiguration. The coming of the King¬
dom may well be identical with the glori¬
ous coming of the King (8:38), of which
Christ’s transfiguration was a foretaste.

2. The high mountain was traditionally
identified as Mount Tabor in Galilee, but
this is too far from Caesarea Philippi.

149

MARK 9:3-13

3. And his raiment became shining, ex¬
ceeding white as snow; so as no fuller on
earth can white them*

4. And there appeared unto them Elias
with Moses: and they were talking with
Jesus.

5. And Peter answered and said to Jesus,
Master, it is good for us to be here: and let us
make three tabernacles; one for thee, and
one for Moses, and one for Elias.

6. For he wist not what to say; for they
were sore afraid.

7. And there was a cloud that overshad¬
owed them: and a voice came out of the
cloud, saying. This is my beloved Son: hear
him.

8. And suddenly, when they had looked
round about, they saw no man any more,
save Jesus only with themselves.

9. And as they came down from the
mountain, he charged them that they should
tell no man what things they had seen, till
the Son of man were risen from the dead.

10. And they kept that saying with them¬
selves, questioning one with another what
the rising from the dead should mean.

11. And they asked him, saying. Why say
the scribes that Elias must first come?

12. And he answered and told them, Elias
verily cometh first, and restoreth all things;
and how it is written of the Son of man, that
he must suffer many things, and be set at
nought.

13. But I say unto you, That Elias is in¬
deed come, and they have done unto him
whatsoever they listed, as it is written of
him.

Mount Hermon seems to fit the descrip¬
tion more satisfactorily. Transfigured.
From the Greek metamorphod (source of
our word “metamorphosis”), which refers
to a change of essential form, not a superfi¬
cial change of outward appearance. Our
Lords human body was glorified, and it is
in this glorified body that he will some day
come to establish his kingdom.

3. As snow. Not found in the best Greek
manuscripts. A fuller is one who treats
new clotn, shrinking and cleansing it.

4. Elias is a transliteration of the Greek
word for Elijah. Why Moses and Elijah
were the two chosen to appear is not
stated. It is noteworthy that both left this
life under unusual circumstances. Further¬
more, Moses represented the Law, while
Elijah was one of the prophets. Luke's
Gospel (9;31) states that the subject of
their conversation was the imminent death
of Christ, a theme which runs through the
OT, both in the Law and in the Prophets.

6. Wist. Old English word for “knew.”
Sore afraid. They were terrified.

9. The charge that they should tell no
man was in keeping with Jesus' policy of
restraint lest the current erroneous Mes¬
sianic ideas be fanned into flames. After
tlie Resurrection the danger of precipitat¬
ing a popular uprising would no longer be
present. Then the experience on the mount
would have spiritual value for the disciples
as a confirmation of their faith (cf. II Pet
1:16-18).

11. The question concerning Elijah
arose because of the presence of the proph¬
et at the Transfiguration. The scribes,
in this instance, drew their teaching from
Mai 4:5,6. It may have been that the dis¬
ciples were wondering if the appearance
on the mount was the fulfillment of the
prediction.

12. This prophecy received confirma¬
tion by the Lord, and the tense used (fu¬
turistic present) indicates that it shall be
fulfilled in the future. Elijah is going to
come and restore all things (cf. Mai 4:6)
before the Messiah comes. How it is writ¬
ten. Most students view the remainder of
this verse as a question, “How is it writ¬
ten . . . ?” The coming of Elijah was pre¬
dicted in the Scriptures. What about the
predictions that the Messiah should suffer
and be rejected? Christ was attempting to
stir the thinking of his followers that they
might understand that the Son of man must
first suffer before the coming of Elijah and
the glorious advent of Messiah.

13. But there was a sense in which Eli¬
jah had already come. Matthew 17:13 ex¬
plains that He was speaking of John the

150

MARK 9:14-29

14. And when he came to his disciples, he
saw a great multitude about them, and the
scribes questioning with them.

15. And straightway all the people, when
they beheld him, were greatly amazed, and
running to him saluted him.

16. And he asked the scribes, What ques¬
tion ye with them?

17. And one of the multitude answered
and said. Master, I have brought unto thee
my son, which hath a dumb spirit;

18. And wheresoever he taketh him, he
teareth him; and he foameth, and gnasheth
with his teeth, and pineth away: and I spake
to thy disciples that they should cast him
out; and they could not.

19. He answereth him, and saith, O faith¬
less generation, how long shall I be with

you? how long shall I suffer you? bring him
unto me.

20. And they brought him unto him: and
when he saw him, straightway the spirit tare
him; and he fell on die ground, and wal¬
lowed foaming.

21. And he asked his father. How long is
it ago since this came unto him? And he said,
Of a child.

22. And ofttimes it hath cast him into the
fire, and into the waters, to destroy him: but
if thou canst do any thing, have compassion
on us, and help us.

23. Jesus said unto him. If thou canst be¬
lieve, all things are possible to him that be-
lieveth.

24. And straightway the father of the
child cried out, and said with tears, Lord, I
believe; help thou mine unbelief.

25. When Jesus saw that the people came
running together, he rebuked the foul spirit,
saying unto him. Thou dumb and deaf spirit,
1 charge thee, come out of him, and enter no
more into him.

26. And the spirit cried, and rent him
sore, and came out of him: and he was as one
dead; insomuch that many said, He is dead.

27. But Jesus took him by the hand, and
lifted him up; and he arose.

28. And when he was come into the
house, his disciples asked him privately. Why
could not we cast him out?

29. And he said unto them, This kind can
come forth by nothing, but by prayer and
fasting.

Baptist. This was not to say that John was
Elijah in person, but that he came in the
likeness of Elijah (cf. Lk 1:17; Jn 1:21).
Whatsoever they listed. That is, they did
with him what they desired, referring to
his death at the request of Herodias.

15. Greatly amazed. The explanations
of this amazement can all be reduced to
two possibilities. One, they were amazed
because of the remaining glow of the
Transfiguration on Jesus' face. Two, the
amazement was caused by the opportune
but unexpected appearance of Jesus at the
moment of the embarrassing defeat of the
nine disciples. The first view is rendered
improbable by the absence of any state¬
ment concerning a continuing glow on
Jesus’ face.

17. The dumb spirit was a demon that
afflicted the boy with dumbness and deaf¬
ness (v. 25).

18. Taketh him. The father described
the action of the demon in seizing or lay¬
ing hold on the boy. His reaction appears
to have been similar to that of an epileptic
fit.

19. It is clear that the disciples were
weak because of unbelief. The disappoint¬
ment of our Lord seems almost to verge
on impatience. Suffer. Literally, How
long shall 1 put up with you?

20. Tare. This is a strong word meaning
that he convulsed the boy with such vio¬
lence that it seemed he w'ould tear him
in pieces. Wallowed. The Greek word
means to roll . The imperfect tense should
be translated, He kept rolling.

23. If thou canst. In the Greek text an
article precedes this whole clause for the
purpose of drawing attention to it. It is as
though Jesus said, “Consider this clause—
if thou canst,” The word believe does not
appear in the best manuscripts. Having
called specific attention to trie man’s if,
Jesus proceeded to show his need for faith.

24. The anguish that filled the father’s
heart is portrayed by his immediate re¬
sponse as he cried out in almost contradic¬
tory ejaculations. He did believe, and yet
he was acutely conscious of the unbelief
that struggled with his desire to trust im¬
plicitly. His unbelief was not an obstinate
refusal to believe; it was a weakness with
which the man himself could not deal.
Hence his cry to Christ for help.

29. This kind. An indication that there
are different types of demons. It seems that
the one indwelling this boy was unusually
vicious and powerful. From Jesus’ previ¬
ous remark about unbelief (v. 19) and from
the statement in this verse concerning the
need of prayer, it is apparent that the nine

151

MARK 9:30-39

30. And they departed thence, and passed
through Galilee; and he would not that any
man Should know it

31. For he taught his disciples, and said
unto them, The Son of man is delivered into
the hands of men, and they shall kill him;
and after that he is killed, he shall rise the
third day.

32. But they understood not that saying,
and were afraid to ask him.

33. And he came to Capernaum: and
being in the house he asked them. What was
it that ye disputed among yourselves by the
way?

34. But they held their peace: for by the
way they had disputed among themselves,
who should be the greatest.

35. And he sat down, and called the
twelve, and saith unto them, If any man de¬
sire to be first, the same shall be last of all,
and servant of all.

36. And he took a child, and set him in
the midst of them: and when he had taken
him in his arms, he said unto them,

37. Whosoever shall receive one of such
children in my name, receiveth me; and
whosoever shall, receive me, receiveth not
me, but him that sent me.

38. And John answered him, saying, Mas¬
ter, we saw one casting out devils in thy
name, and he followeth not us; and we for¬
bade him, because he followeth not us.

39. But Jesus said. Forbid him not: for
there is no man which shall do a miracle in
my name, that can lightly speak evil of me.

disciples had attempted to cast out the
demon without relying upon God's power
(cf. Mt 17:20). Unbelief and prayerless-
ness are sure to result in spiritual impo-
tency. Many of the best Greek manu¬
scripts omit the reference to fasting, as
well as the parallel passage in Mt 17:21.
It is to be noted that there would have
been no opportunity for the disciples to
meet this situation with fasting, but they
surely could have trusted and prayed.

31. He taught his disciples. This had
been the Lords main occupation during
the withdrawals, and still he continued
instructing them (Gr. imp. tense), for they
were slow to comprehend (v. 32). The
heart of his teaching was his coming death
and resurrection.

33. The return to Capernaum brought
him again to the house of Peter, which had
been the headquarters for his Galilean
campaign. The verb, asked, is in the im¬
perfect tense, probably to indicate that
Jesus continued to question the disciples
concerning their discussion on the road.

34. Instead of replying to Jesus' inter¬
rogation, they held their peace. Again the
imperfect tense shows that they persisted
in their silence. They were ashamed to
reveal the unworthy subject of their dis¬
cussion. He had tried to explain his coming
death, but their minds were occupied with
thoughts of personal greatness in the Mes¬
sianic kingdom (cf. Mt 18:1).

36,37. The humble act of receiving one
child in Christ's name is a deed of true
greatness. It is this willingness to take the
lowly position of service, even to a child
in arms, which is the mark of genuine stat¬
ure; for to do so is to render service to
Christ and, through him, to the Father.
This involves the humbling of one's self as
a little child (see Mt 18:4).

38. Perhaps a desire to change the sub¬
ject led John to speak. Apparently Jesus'
remark concerning acts done in his name
reminded John of the exorcist whom they
had seen and who used the name of Jesus.
Master. This is the word for “teacher." W t
forbad him. They kept on forbidding this
unknown miracle worker (imp. tense).
Their reason, he followeth not us, reveals
a basically selfish attitude, an unwilling¬
ness to accept anyone except those of their
own circle. Scofield calls this sectarianism.

39. Forbid him not. Literally, Stop for¬
bidding him. Jesus did not quibble about
details. If the man was using Christ's name
in a sincere effort to help others, he was not
to be hindered. A breadth of spirit that
ought to characterize God's people is evi¬
denced here. Our Lord’s logic was two-

152

MARK 9:40-47

40. For he that is not against us is on our
part.

41. For whosoever shall give you a cup of
water to drink in nyy name, because ye
belong to Christ, verily I say unto you, he
shall not lose his reward.

42. And whosoever shall offend one of
these little ones that believe in me, it is bet¬
ter for him that a millstone were hanged
about his neck, and he were cast into the sea.

43. And if thy hand offend thee, cut it off:
it is better for thee to enter into life maimed,
than having two hands to go into hell, into
the fire that never shall be quenched:

44. Where their worm dieth not, and the
fire is not quenched.

45. And if thy foot offend thee, cut it off:
it is better for thee to enter halt into life,
than having two feet to be cast into hell, into
the fire that never shall be quenched:

46. Where their worm dieth not, and the
fire is not quenched.

47. And if thine eye offend thee, pluck it
out: it is better for thee to enter into the
kingdom of God with one eye, than having
two eyes to be cast into hell fire:

fold. First, such a man would not soon
turn against Christ after working miracles
in His name.

40. The second reason for Christ s pro¬
hibition was that since the man was not
against Christ and the disciples, then to
some extent he was on their side.

41. This verse further emphasizes the
breadth of attitude displayed in 9:39,40.
No one who is seeking to serve the Lord,
no matter how seemingly unimportant his
service may be, is excluded from Christ's
circle. The importance of this principle
is seen in the use of the word verily (amen),
and in the strong double negative which
may be translated, . . . will by no means
lose his reward (RSV).

42. The thought of this verse is linked
to that of 9:37 by the term little ones. Like¬
wise, verses 42-48 are related, being cen¬
tered around the idea of offenses. It is pos¬
sible that the action of the disciples in re¬
buking the anonymous exorcist (v. 38) may
have offended him. This would explain
why Christ discussed offenses at this point.
The undeveloped faith of the exorcist was
not to be hindered but encouraged. Harsh
criticism of spiritual immaturity may only
serve to drive persons away from the Lord.
Offend. The Greek word skandalizd means
to place a snare or trap in a persons way,
causing him to stumble. The little ones
may be taken literally as referring to chil¬
dren that believe, or they may be those
who are little in faith or spiritually un¬
developed. Probably the latter is the in¬
tention of Jesus. The millstone was the
large flat stone turned by a donkey in
grinding grain.

43. Jesus turned from the offense of
others to the offense of ones self. It is pos¬
sible for a person to place a stumbling
bltfck in his own way. Undoubtedly the
command to cut... off the offending hand
is figurative and hyperbolic. The sense of
the verse is that anything which causes a
person to fall into sin should be removed
immediately. These verses are not to be
taken literally as commanding an extreme
asceticism. It must be remembered that the
seat of sin is the souk not any organ of the
physical body. Enter into life. The parallel
expression in 9:47 is enter into the king¬
dom of God. These terms are the opposites
of hell and are to be understood as refer¬
ring to the life of the saved in the eternal
kingdom. Hell is the translation of the
Greek geenna, which in turn is a translit¬
eration of the Hebrew go hinnom , mean¬
ing ‘Valiev of Hinnom.” This was a val¬
ley soutlnvest of Jerusalem which was ac¬
cursed because it had been the scene of

153

MARK 9:48-50

48. Where their worm dieth not, and the Moloch worship. Later it became the site

fire is not quenched. of the city dump, where continual fires

49. For every one shall be salted with fire, burned, reducing the rubbish to ashes,

and every sacrifice shall be salted with salt. The garbage and refuse deposited there

50. Salt is good: but if the salt have lost would also have been infested with many

his saltness, wherewith will ye* season it? worms. In Jewish thought this valley be-

Have salt in yourselves, and have peace one came a symbol of the place of eternal

with another. punishment.

48. The language of this verse is taken
from the LXX of Isa 66:24. The worm
that dieth not is a figure of speech drawn
from the actual valley of Hinnom, where
worms were continually at work. It is a
picture of the unending torture and de¬
struction of hell.

49. This verse and the following are
among the most difficult in the Gospels.
First, it should be noted that the second
clause of 9:49 was probably a later addi¬
tion, since it has poor manuscript support.
It may have been a marginal attempt to
explain this difficult passage. The intro¬
ductory word for (gar) would normally tie
this statement to the preceding one, in
which case it sen es to support or explain
the former assertion. It may then mean
that everyone who enters hell shall be pre¬
served, as salt presen es, through an eter¬
nity of torment.

50. Taking up the word salt, used in
9:49 in connection with hell, Jesus goes on
to say that Christ’s followers are to be as
salt, letting their influence be felt in the
world (cf. Mt 5:13). Have salt in your¬
selves. He commanded the disciples to be
permeated with this purifying influence.
In order to be a wholesome influence, they
must themselves be the possessors of this
wholesomeness. Have peace. Christ con¬
cludes with one last reference to the dis¬
pute over greatness recorded in 9:34. Both
commands are in the present tense, calling
for an enduring practice.

V. Christ’s Ministry in Perea. 10:1-52.

With one statement Mark summarizes
about six months of Christ’s ministry (v. 1).
His mention of Judea covers the later Ju¬
dean period, recorded largely in Jn 7:10—
10:39 and Lk 10:1—13:21; the reference
to the farther side of Jordan has to do with
the Perean ministry, the greater part of
which is reported in Lk 13:22-19:28. The
events of Mk 10:2-52 are in reality the
closing events of this Perean period (cf.
Lk 18:15-19:28).

A. Discussions of Divorce, Children,
and Wealth. 10:1-31. These conversations
probably occurred somewhere in Perea.
\o exact location is given. In 10:2-12
Christ answered the Pharisees’ interroga-

154

MARK 10:1-12

CHAPTER 10

AND he arose from thence, and cometh into
the coasts of Judea by the farther side of
Jordan: and the people resort unto him
again; and, as he was wont, he taught them
again.

2. And the Pharisees came to him, and
asked him, Is it lawful for a man to put away
his wife? tempting him.

3. And he answered and said unto them,
What did Moses command you?

4. And they said, Moses suffered to write a
bill of divorcement, and to put her away.

5. And Jesus answered and said unto
them, For the hardness of your heart he
wrote you this precept.

6* But from the beginning of the creation
God made them male and female.

7. For this cause shall a man leave his
father and mother, and cleave to his wife;

8. And they twain shall be one flesh: so
then they are no more twain, but one flesh.

9. What therefore God hath joined to¬
gether, let not man put asunder.

10. And in the house his disciples asked
him again of the same matter .

11. And he saith unto them, Whosoever
shall put away his wife, and marry another,
committeth adultery against her.

12. And if a woman shall put away her
husband, and be married to another, she
committeth adultery.

tion concerning the legality of divorce;
10:13-16 indicates Jesus* attitude toward
children; and 10:17-31 records the com¬
ing of the rich young ruler and the result¬
ant discussion of wealth.

1. From thence. Jesus left Capernaum,
where he had stopped briefly at Peters
home (0:33). The word coasts is better
translated regions . There is an important
textual problem here concerning the ex¬
pression Judaea by the farther side of Jor¬
dan. The manuscript evidence favors the
reading Judea and the farther side of Jor¬
dan. At first this appears to be an impos¬
sible text, since it seems to have reversed
the natural order of Perea and Judea.
Coming from Galilee, Jesus would have
gone through Perea first, and then through
Judea. However, this difficulty is removed
by viewing 10:1 as a summary of the later
Judean and the Perean periods of Christ’s
ministry. Following the period of with¬
drawals, Jesus went first to Judea for three
months; then he went to Perea for approxi¬
mately the same length of time. Thus, the
order in Mark’s summary—Judea first and
then Perea—is correct. As he was wont.
That is, as was his custom. The verb taught
(Gr. imp. tense) signifies a continuing oc¬
currence. For examples of this teaching,
see such passages as Lk 13:22-18:14.

2, The question put by the Pharisees
concerned one of the debated subjects of
that day. The scribes who followed Hillel
held that a man could divorce his wife for
almost any cause. The followers of Sham-
mai, on the other hand, insisted that di¬
vorce was lawful only in case of adultery.
Tempting. The same Greek word may
mean either "to tempt” or "to test.” Their
question was put with an ulterior motive
in order to test Christ.

4. Suffered. That is, Moses permitted
divorce. The Mosaic regulation is found in
Deut 24:1. It is to be noted that the Phari¬
sees did not state the condition under
which Moses permitted divorce.

5. For the hardness of your heart. The
stipulation of Moses was not in reality a
command, but a concession because of
man’s unsatisfactory spiritual condition. It
was an attempt to regulate and control di¬
vorce rather than to encourage it.

6-8. The statement beginning God
made them (v. 6) and ending shall be one
flesh (v. 8) is taken verbatim from Gen
1:27; 2:24 (LXX). The condition which
existed in the beginning is indicative of
God’s ideal. He meant marriage to be a
lifelong union in all cases.

11. The man, in this case, commits
adultery against her, not because of the

155

MARK 10:13-20

13. And they brought young children to
him, that he should touch them; and his dis¬
ciples rebuked those that brought them,

14. But when Jesus saw it, he was much
displeased, and said unto them, Suffer the lit¬
tle children to come unto me, and forbid
them not; for of such is the kingdom of God.

15. Verily I say unto you. Whosoever
shall not receive the kingdom of God as a lit¬
tle child, he shall not enter therein.

16. And he took them up in his arms, put
his hands upon them, and blessed them.

17. And when he was gone forth into the
way, there came one running, and kneeled to
him, and asked him, Good Master, what shall
I do that I may inherit eternal life?

18. And Jesus said unto him. Why callest
thou me good? there is none good but one,
that is, God.

19. Thou knowest the commandments,
Do not commit adultery. Do not kill. Do not
steal, Do not bear false witness, Defraud not.
Honor thy father and mother.

20. And he answered and said unto him,
Master, all these have 1 observed from my
youth.

divorce, but because of the remarriage. Al¬
though he has gone through the legal di¬
vorce procedure, in Gods sight he is still
married to his first wife. Matthew adds
the exception of fornication (Mt 19:9).

13. The events recorded in this verse
probably took place in the house (cf. v. 10).
Brought They kept bringing (Gr. text)
the children. The attitude of the disciples
seems to have been based on the concep¬
tion that the Lord s time was too valuable
to be wasted on children.

14. The translation, was much dis¬
pleased, is not forceful enough to repre¬
sent the Greek verb, which means to be in¬
dignant, Marks Gospel is unique in its de¬
scription of the emotions of Christ. Suffer.
Used in the sense of “permit.” Jesus* pro¬
hibition literally means, Stop forbidding
them. The reason he offers for his action is
that the kingdom of God is made up of
such persons. It is clear that he had the
present, spiritual kingdom in mind.

16. The age of these children is sug¬
gested by the fact that Jesus took them up
in his arms. He blessed them is a com¬
pound verb describing the heart-felt fer¬
vor with which Christ uttered the words of
blessing (cf. Gen 14:19,20; 27:26-29;
48:15-20).

17. The conversation with the rich
young ruler took place as Jesus was leav¬
ing the house where he had lodged, prob¬
ably somewhere in Perea (cf. v. 10). Mark
dimply states that there came one running,
but he does not mention that the man was
a young synagogue ruler. These facts are
provided by Matthew and Luke. Master.
This is the word for “teacher” (didas-
kale). He conceived of eternal life as
something to be earned by doing good
(Mt 19:16).

18. The question, Why callest thou me
good? was aimed at leading the young man
to consider the true identity of Jesus. It
was an indirect assertion of His deity,
since goodness or sinlessness is a quality
of God alone.

19. Christ cited some of the command¬
ments without regard for their order in Ex

20. The command. Defraud not, may be
intended to represent the tenth command¬
ment, which concerns covetousness. The
purpose of calling attention to the Law
was to show the young man his inability
to gain eternal life by good works.

20. All these have I observed. The
young man coujd truthfully make such a
claim, but his righteousness was an exter¬
nal obedience. It was as the righteousness
of the scribes and Pharisees (Mt 5:20; cf.
Phil 3:6).

156

MARK 10:21-32

21. Then Jesus beholding him loved him,
and said unto him. One thing thou lackest:
go thy way, sell whatsoever thou hast, and
give to the poor, and thou shalt have treas¬
ure in heaven: and come, take up the cross,
and follow me.

22. And he was sad at that saying, and
went away grieved: for he had great posses¬
sions.

23. And Jesus looked round about, and
saith unto his disciples. How hardly shall
they that have riches enter into the kingdom
of God!

24. And the disciples were astonished at
his words. But Jesus answereth again, and
saith unto them, Children, how hard is it for
them that trust in riches to enter into the
kingdom of God!

25. It is easier for a camel to go through
the eye of a needle, than for a rich man to
enter into the kingdom of God.

26. And they were astonished out of meas¬
ure, saying among themselves, Who then can
be saved?

27. And Jesus looking upon them saith,
With men it is impossible, but not with God:
for with God all things are possible.

28. Then Peter began to say unto him,
Lo, we have left all, and have followed thee.

29. And Jesus answered and said. Verily I
say unto you. There is no man that hath left
house, or brethren, or sisters, or father, or
mother, or wife, or children, or lands, for my
sake, and the gospel’s,

30. But he shall receive a hundredfold
now in this time, houses, and brethren, and
sisters, and mothers, and children, and lands,
with persecutions; and in the world to come
eternal life.

31. But many that are first shall be last;
and the last first.

32. And they were in the way going up to
Jerusalem; and Jesus went before them: and
they were amazed; and as they followed,
they were afraid. And he took again the
twelve, and began to tell them what things
should happen unto him.

21. Beholding him. Jesus looked intent¬
ly and searchingly at him, and He loved
him. No doubt He recognized the sincerity
of the man s search for something to meet
his spiritual need; He saw the potential
represented in this upright young leader.
Then He went to the heart of the mans
problem, his devotion to his wealth rathei
than to God. Therein lay the one thing he
lacked. In order to follow Jesus, he must
remove the obstacle, his love of money. It
was not works of charity that would gain
for him eternal life; it was becoming iden¬
tified with Christ.

23. The Lord did not deny the possi¬
bility that a rich person can be saved; he
merely said that it is difficult. The kingdom
of God is the present, spiritual kingdom,
composed of the regenerated people of
God (Jn 3:3,5).

25. The idea that the eye of a needle,
referred to here, was a small gate through
which a camel could enter only on his
knees is without warrant. The word for
needle refers specifically to a sewing
needle. Furthermore, Jesus was not talking
about what man considers possible, but
about what seems to be impossible (cf. v.
27). With man it is impossible for a camel
to go through the eye of a sewing needle.

29,30. Verily introduces a statement of
solemn assurance. The word wife is
omitted in the better Greek texts. An hun¬
dredfold. The items enumerated here may
be taken literally to refer to such things as
the many homes which will be opened to
God’s servants and the many new relation¬
ships in the household of God. Or they
may be taken as figuratively describing the
manifold spiritual blessings which the Lord
heaps upon those who follow him sacrifici-
ally. The world to come, in the original
language, is the coming age. It has refer¬
ence to the eternal state to be ushered in
by Messiah’s second advent and the
events connected with it, such as the Day
of the Lord, cataclysmic judgments, the
Millennium, and the final assize.

B. Conversation on the Way to Jeru¬
salem. 10:32-45. The discussion recorded
in these verses took place somewhere in
Perea as Jesus was on his way, for the
last time, to Jerusalem. Again he re¬
peated the assertions concerning his death
and resurrection (vv. 32-34), attempting
by repetition to impress the facts upon
his disciples. And again the temptation
to seek self-advancement plagued tne dis¬
ciples (w. 35-45).

32. This journey to Jerusalem was, as
Jesus knew, the one that would take him

157

MARK 10:33-44

33. Saying, Behold, we go up to Jerusa¬
lem; and the Son of man shall be delivered
unto the chief priests, and unto the scribes;
and they shall condemn him to death, and
shall deliver him to the Gentiles:

34. And they shall mock him, and shall
scourge him, and shall spit upon him, and
shall kill him; and the third day he shall rise
again.

35. And James and John, the sons of
Zebedee, come unto him, saying. Master, we
would that thou shouldest do for us what¬
soever we shall desire.

36. And he said unto them, What would
ye that I should do for you?

37. They said unto him, Grant unto us
that we may sit, one on thy right hand, and
the other on thy left hand, in thy glory.

3$. But Jesus said unto them, Ye know
not what ye ask: can ye drink of the cup that
I drink of? and be baptized with the baptism
that I am baptized with?

39. And they said unto him, We can. And
Jesus said unto them. Ye shall indeed drink
of the cup that I drink of; and with the bap¬
tism that I am baptized withal shall ye be
baptized:

40. But to sit on my right hand and on my
left hand is not mine to give; but it shall be
given to them for whom it is prepared.

41. And when the ten heard it, they
began to be much displeased with James and
John.

42. But Jesus called them to him, and
saith unto them, Ye know that they which
are accounted to rule over the Gentiles exer¬
cise lordship over them; and their great ones
exercise authority upon them.

43. But so shall it not be among you: but
whosoever will be great among you, shall be
your minister:

44. And whosoever of you will be the
chiefest, shall be servant of all.

to his death. The fact that Jesus went be¬
fore them, walking alone, was a sur¬
prising departure from his usual prac¬
tice of companionship with his disciples.
No doubt there was something about his
strange aloofness that amazed them and
made them afraid. The tenses used here
indicate that this was a continuing situa¬
tion that went on for some time.

33,34. An advance beyond previous
predictions is apparent in the number of
details given (cf. 8;31; 9:31). Notice the
statement, we go up to Jerusalem, which
indicates that the fulfillment of these pre¬
dictions would come during this visit to
the city. Yet the disciples still did not un¬
derstand what Christ was attempting to
explain to them (Lk 18:34). Their con¬
cept of the Messiah led them to think
only in terms of glory and kingship (cf.
Mk 10:35-37).

35. Matthew states that James and
John came with their mother and made
their request through her (20:20). Mat¬
thew also says, Then came . . . , which
may indicate that this self-seeking request
of the two disciples followed immediately
on the Saviours teaching concerning his
death.

37. The right hand of a king was the
place of honor, and the left hand was
next in importance. In thy glory. Or, in
thy kingdom (Mt 20:21), which explains
that the disciples had in mind the glory
of the Messianic kingdom.

38. The Lord, recognizing that they
asked in ignorance, began to show them
that such rewards must be earned. The cup
and the baptism speak of Christ's suffering,
into which the disciple must be able and
willing to enter. In Gethsemane he spoke
of his death as a “cup” (14:36); in Lk
12:50 the term “baptism” is a figure for
suffering and death.

40. The honors of the right hand and
the left hand are not to be passed out to
friends as favors. Such reward must go to
them for whom it is prepared, that is, to
the ones who earn it by faithfulness in life
and service.

42. This sorry spectacle of selfish am¬
bition became an occasion for the Lord to
re-emphasize the nature of true greatness
(cf. 9:35). First, he reminded the Twelve
of the world's standard of greatness. It is
customary for rulers and dignitaries to ex¬
ercise lordship and authority over the peo¬
ple.

43. But this must not be the custom
among the followers of Christ. In contrast,
the one who would be great must be a
minister to his fellows.

158

MARK 10:45-48

45. For even the Son of man came not to
be ministered unto, but to minister, and to
give his life a ransom for many.

46. And they came to Jericho: and as he
went out of Jericho with his disciples and a
great number of people, blind Bartimeus,
the son of Timeus, sat by the highway side
begging.

47. And when he heard that it was Jesus
of Nazareth, he began to cry out, and say,
Jesus, thou Son of David, have mercy on me.

48. And many charged him that he should
hold his peace: but he cried the more a great
deal. Thou Son of David, have mercy on me.

45. Jesus himself was the supreme ex¬
ample of one who manifested true great¬
ness. He who was Gods Messiah (Son of
man; see on 2:10) might well have asserted
his right to be ministered unto by men. In¬
stead he came to serve and to give his life
for mankind. A ransom. This significant
word^ was common in the Greek world of
Jesus’ day, where it was used to refer to
the price paid to free a slave (Adolf Deiss-
mann, Light from the Ancient East, trans.
L. R. M. Strachan, p. 327 ff.). This was
the price demanded by a holy God in order
that justice might be satisfied in the for¬
giveness of sins. As a result of this pay¬
ment, the believer is freed from sin and
Satan. For many. The Greek preposition
anti is more accurately translated in the
place of, as overwhelming evidence from
Greek sources demonstrates (cf. J. H.
Moulton and George Milligan, The Vocab¬
ulary of the Greek Testament, pp. 46,47;
Arndt, pp. 72,73; Vincent Taylor, pp.
444,445).

C. The Healing of Blind Bartimaeus.
10:46-52. This section tells how Jesus,
with his disciples, came from Perea across
the Jordan to Jericho in Judea, where he
restored the sight of Bartimaeus, the last
healing miracle of his public ministry.

46. The Jericho of Jesus’ day was lo¬
cated about five miles west of Jordan and
fifteen miles northeast of Jerusalem. The
site of the Canaanite city of Joshua’s day
lay one mile to the north. There is a diffi¬
culty in harmonization here. Matthew and
Mark say that the miracle occurred as Je¬
sus went out of Jericho; Luke places it as
he was come nigh unto Jericho (18:35).
Perhaps the most plausible solution is that
the healing occurred as Jesus left the site
of old Jericho and entered the new city of
Jericho. The difficulty with this explana¬
tion is that there is no evidence that the old
Jericho was inhabited in Jesus’ time. This
problem arises, no doubt, from our lack
of complete historical and geographical in¬
formation. We may be assured that no dis¬
crepancy would exist if all the facts were
known. Meanwhile, the divergence is a
testimony to the independent character of
the two accounts.

47. The blind beggar, by calling Jesus
the son of David, was recognizing Him as
Messiah. The belief that the Messiah
would be a descendant of David was com¬
mon among the Jews of that day.

48. Charged him. Many kept command¬
ing (Gr. text) him to be silent. He, how¬
ever, kept crying (imp. tense) all the more.
He refused to be silenced.

159

MARK 10:49-11:1

49. And Jesus stood still, and commanded
him to be called. And they call the blind
man, saying unto him. Be of good comfort,
rise; he calleth thee.

50. And he, casting away his garment,
rose, and came to Jesus.

51. And Jesus answered and said unto
him, What wilt thou that I should do unto
thee? The blind man said unto him, Lord,
that I might receive my sight.

52. And Jesus said unto him, Go thy way;
thy faith hath made thee whole. And imme¬
diately he received his sight, and followed
Jesus in the way.

CHAPTER 11

AND when they came nigh to Jerusalem,
unto Bethphage and Bethany, at the mount,
of Olives, he sendeth forth two of his disci¬
ples,

49. Be of good comfort. The verb
means to be of good cheer, to be courage¬
ous . It was as though they said, “Cheer
up!”

50. The verbs of this verse suggest with
what haste Bartimaeus responded to die
call. He threw off his cloak, jumped up
(rose, AV), and came to Jesus. This was
the opportunity of a lifetime, and it must
not be allowed to slip away.

51. Lord. The Aramaic word rabbouni
used by Mary Magdalene at the Resur¬
rection (Jn 20:16). It was a term of high
respect, a strengthened form of “rabbi,”
combining, in some measure, the meanings
of teacher and of Lord.

52. The healing was in response to the
man's faith, demonstrated, as it was, by his
persistent eagerness, by his recognition of
Jesus as Messiah, and by the term rab¬
bouni i. The verb anablepo (receive . . .
sight) means to have sight restored, indi¬
cating diat the man had not always been
blind. Made thee whole. The Greek word
is sozo , meaning “to save,” a term often
used in the Gospels to refer to physical
healing. It may be paraphrased, “Your
faith has healed you.”

VI. Christ’s Concluding Ministry in
Jerusalem. 11:1—13:37.

In this section Mark has recorded the
last acts and teachings of the Saviour prior
to his passion. All of these events took
place in and around Jerusalem. Here oc¬
curred the ‘Triumphal Entry’ and the
cleansing of the Temple (11:1-26), the
numerous controversies with Jewish lead¬
ers (11:27—12:44), and the extended apoc¬
alyptic discourse on the Mount of Olives
(13:1-37).

A. The Entrance into Jerusalem and
the Temple. 11:1-26. From this point on,
Christ abandoned the cautious attitude
that had caused him to withdraw from
areas of tension and possible crisis. Now
he challenged the Jewish leaders. In the
entry into Jerusalem he openly provoked
disapproval and opposition. This ‘Trium¬
phal Entry* should be viewed not as the
coming of a glorious king, but as the pres¬
entation of a Saviour who was soon to suf¬
fer.

1. Comparison with Jn 12:1 reveals
that Jesus came first to Bethany, where
he spent the night. Then on the day after
the Sabbath he made his entrance into
Jerusalem. Bethany lay a little less than
two miles to the southeast of Jerusalem,
not far from the eastern slope of the mount
of Olives. The location of Bethphage is

160

MARK 11:2-11

2. And saith unto them, Go your way into
the village over against you: and as soon as
ye be entered into it, ye shall find a colt tied,
whereon never man sat; loose him, and bring
him .

3. And if any man say unto you, Why do
ye this? say ye that the Lord hath need of
him; and straightway he will send him
hither.

4. And they went their way, and found
the colt tied by the door without in a place
where two ways met; and they loose him.

5. And certain of them that stood there
said unto them, What do ye, loosing the colt?

6. And they said unto them even as Jesus
had commanded: and they let them go.

7. And they brought the colt to Jesus, and
cast their garments on him; and he sat upon
him.

8. And many spread their garments in the
way; and others cut down branches off the
trees, and strewed them in the way.

9. And they that went before, and they
that followed, cried, saying, Hosanna;
Blessed is he that cometh in the name of the
Lord:

10. Blessed be the kingdom of our father
David, that cometh in the name of the Lord:
Hosanna in the highest.

11. And Jesus entered into Jerusalem, and
into the temple: and when he had looked
round about upon all things, and now the
eventide was come, he went out unto Beth¬
any with the twelve.

more difficult, but the best evidence seems
to point toward a place at the foot of the
eastern slope. Mark’s order is the reverse
of the direction taken by Jesus, but he is
viewing the locations of the towns from
the standpoint of Jerusalem, which is men¬
tioned first. John gives reason for believing
that Jesus arrived in Bethany on Friday
(12:1). Since the journey to Jerusalem was
more than a Sabbath day’s journey, it is
assumed that Christ spent Saturday in
Bethany and that the Triumphal Entry'
occurred on Sunday.

2. The village was Bethphage, as Mt
21:1 makes clear. Over against you. That
is, “opposite you.” Whether Jesus knew
of the colt by previous observation or by
supernatural perception is not made clear.

3. It appears that he expected that the
owner of the colt would know who the
Lord was and would be willing to lend
the animal to him. The preferred Greek
texts read, and immediately he will send
it here again , a promise on the part of
Jesus to return the animal. Matthew states
that there were two animals, an ass and a
colt (21:2),

7. The garments placed on the colt were
outer cloaks or robes, the bright colors of
which would give the colt the appearance
of bearing the accouterments of royalty.

8. Others spread their robes in the way,
making a royal carpet for the procession.
Still others brought leaves, which they*
scattered on the path. John describes them
as palm branches (12:13).

9. The crowd surrounded the Lord;
some went before him; others followed.
And they kept crying (Gr. imp. tense).
Hosanna. This is a transliteration of a
Hebrew expression meaning, Save , I pray,
coming from Ps 118:25. It had be¬
come a term of praise and acclamation, as
well as a plea for help. Blessed be he that
cometh ... is an exact quotation from the
LXX of Ps 118:26. This was one of the
Hallel Psalms sung in connection with the
Passover festival, and was thus particularly
appropriate at this time. That the crowd
used the words in a Messianic sense is
made clear by the next verse.

10. The people felt that the Messianic
kingdom of . . . David was about to be
established. Hosanna in the highest un¬
doubtedly means, “Save, now, thou who
art in the highest heavens.” It is a cry ad¬
dressed to God himself.

11. Jesus entered . . . into the temple.
The word hieron refers to the whole tem¬
ple complex, including the courts and

orches. When he looked round about,
is eyes would surely take in the booths

161

MARK 11:12-25

12. And on the morrow, when they were
come from Bethany, he was hungry:

13. And seeing a fig tree afar off having
leaves, he came, if haply he might find any
thing thereon: and when he came to it, he
found nothing but leaves; for the time of figs
was not yet

14. And Jesus answered and said unto it.
No man eat fruit of thee hereafter for ever.
And his disciples heard it

15. And they come to Jerusalem: and
Jesus went into the temple, and began to
cast out them that sold and bought in the
temple, and overthrew the tables of the
money changers, and the seats of them that
sold doves;

16. And would not suffer that any man
should carry any vessel through the temple.

17. And he taught, saying unto them. Is it
not written, My house shall be called of all
nations the house of prayer? but ye have
made it a den of thieves.

18. And the scribes and chief priests heard
it, and sought how they might destroy him:
for they feared him, because all the people
was astonished at his doctrine.

19. And when even was come, he went
out of the city.

20. And in the morning, as they passed
by, they saw the fig tree dried up from the
roots.

21. And Peter calling to remembrance
saith unto him, Master, behold, the fig tree
which thou cursedst is withered away.

22. And Jesus answering saith unto them.
Have faith in God.

23. For verily I say unto you. That who¬
soever shall say unto this mountain, Be thou
removed, and be thou cast into the sea; and
shall not doubt in his heart, but shall believe
that those things which he saith shall come
to pass; he shall have whatsoever he saith.

24. Therefore I say unto you. What things
soever ye desire, when ye pray, believe that
ye receive them, and ye shall have them.

25. And when ye stand praying, forgive, if
ye have aught against any; that your Father
also which is in heaven may forgive you your
trespasses.

of the money-changers and of the sellers
of doves, which were to be the objects of
his displeasure on the following day.

12. On the morrow. That is, on Mon¬
day. After spending the night in Bethany,
the Lord set out again for Jerusalem.

13. It was normal for the fig tree in the
vicinity of Jerusalem to begin to put forth
new leaves in the latter part of March or
early April, the time of the Passover. This
tree was apparently fully leaved out, in
which case it should have had ripened figs
on it,although the time of ripe ngs was in
June. That it was the leaves which caused
Jesus to expect fruit is made clear by the
Greek word translated haply (AV). This
is the inferential conjunction ara, meaning
“therefore.” Jesus saw the leaves at a dis¬
tance and came to see “if therefore he
might find fruit.”

15. This is the second purging of the
Temple, not in any sense to be identified
with the first, which occurred at the very
beginning of Christ’s ministry (Jn 2:13-17).
Those who sold and bought, the money¬
changers, and those that sold doves were
in the employ of Annas and the high
priestly family. The animals were sold for
sacrificial purposes, and the money¬
changers exchanged the common currency
for the half-shekel necessary to pay the
temple tax. Exorbitant rates, however,
were charged.

17. Jesus’ quotation comes from Isa
56:7, where the prophet declares God’s
house to be a house of prayer, a place set
apart for sacred use. Not only did the
Lord accuse them of desecrating the Tem¬
ple by using it for business, but he pointed
out that they made dishonest gain from
the grossly unfair prices they charged. Den
of thieves. Taken from Jer 7:11.

20. In the morning. This was Tuesday
morning, and Christ was returning to Jeru¬
salem again for the day.

22. The only significance of the curs¬
ing of the fig tree which the Gospels state
is to be found in these verses. Jesus used
it as an example of faith in God. Any fur¬
ther symbolical meaning is without Scrip¬
tural justification.

24. Believe. A present tense impera¬
tive, calling for persistent, continuing faith.
Receive. Superior manuscript evidence
favors the aorist tense —you did receive. In
other words, we are to keep on believing
that God has already given us our request.

25. Forgive . . . that your Father . . .
may forgive you. Statements such as these,
which make God’s forgiveness dependent
on our forgiveness have been misunder¬
stood as being legal in nature. However,

162

MARK 11:26-12:1

26. But if ye do not forgive, neither will
your Father which is in heaven forgive your
trespasses.

27. And they come again to Jerusalem:
and as he was walking in the temple, there
come to him the chief priests, and the
scribes, and the elders,

28. And say unto him, By what authority
doest thou these things? and who gave thee
this authority to do these things?

29. And Jesus answered and said unto
them, 1 will also ask of you one question, and
answer me, and 1 will tell you by what au¬
thority I do these things.

30. The baptism of John, was it from
heaven, or of men? answer me.

31. And they reasoned with themselves,
saying, If we shall say, From heaven; he will
say. Why then did ye not believe him?

32. But if we shall say, Of men; they
feared the people: for all men counted John,
that he was a prophet indeed.

33. And they answered and said unto
Jesus, We cannot tell. And Jesus answering
saith unto them, Neither do 1 tell you by
what authority I do these things.

CHAPTER 12

AND he began to speak unto them by para¬
bles. A certain man planted a vineyard, and
set a hedge about it, and digged a place for
the winevat, and built a tower, and let it out
to husbandmen, and went into a far country.

Christ does not here address himself to the
unsaved but to his disciples, those who
have already entered into a saving rela¬
tionship with himself. The forgiveness of
which he speaks is not the initial forensic
act of forgiveness which abolishes the guilt
of sin. It is rather the forgiveness of a
father which restores fellowship. The
point here is that a disciple cannot pray
effectively if an unforgiving spirit has
broken his fellowship with God.

B. Final Controversies with the Jewish
Leaders. 11:27—12:44. The debates re¬
corded in this section all took place on
one busy day —Tuesday of the passion
week. They concerned the following sub¬
jects: the source of our Lords authority
(11:27-33); the parable of the vineyard
and the husbandmen (12:1-12); a ques¬
tion about taxation (12:13-17); the resur¬
rection (12:18-27); the greatest com¬
mandment (12:28-34); the Messiah's re¬
lationship to David (12:35-40). The sec¬
tion closes with an account of the widow’s
gift of two mites (12:41-44).

27. Come again to Jerusalem. This was
Tuesday morning. The comments on the
withered fig tree (w. 20-25) were spoken
on the way to Jerusalem. The chief
priests. Technically there was but one
high priest, but the term had come to
include all the living ex-high priests. In
this case, at least Annas, the father-in-
law of the high priest, Caiaphas, would
have been included.

28. Their questions were two in num¬
ber: What kind (poid) of authority do you
possess? What is the source of this au¬
thority? By these things, the officials re¬
ferred to Christ’s purging of the Temple
(cf. Jn 2:18). It was said that the Temple
could be cleansed only by the Sanhedrin,
by a prophet, or by the Messiah.

30. From heaven. In an attempt to
avoid the use of the Divine name, the
Jews often employed the term “heaven”
when speaking of God.

31,32. By this question Jesus placed
these religious leaders on the horns of a
dilemma. If John’s ministry was of di¬
vine origin, then they, as spiritual leaders,
should have been the first to believe him.
If, however, they stated that his ministry
was of human origin, they would have
reduced John to an imposter, and this
would have invoked the displeasure of
the people against them.

12:1. Parables. That Jesus gave more
than one parable on this occasion is seen
by a comparison with Mt 21:28-32, where
the story of the wicked husbandmen is

163

MARK 12:2-13

2. And at the season he sent to the hus¬
bandmen a servant, that he might receive
from the husbandmen of the fruit of the
vineyard.

3. And they caught him, and beat him,
and sent him away empty.

4. And again he sent unto them another
servant; and at him they cast stones, and
wounded him in the head, and sent him
away shamefully handled.

5. And again he sent another; and him
they killed, and many others; beating some,
and killing some.

6. Having yet therefore one son, his well-
beloved, he sent him also last unto them,
saying. They will reverence my son.

7. But those husbandmen said among
themselves, This is the heir; come, let us kill
him, and the inheritance shall be ours.

8. And they took him, and killed him, and
cast him out of the vineyard.

9. What shall therefore the lord of the
vineyard do? he will come and destroy the
husbandmen, and will give the vineyard
unto others.

10. And have ye not read this Scripture;
The stone which the builders rejected is be¬
come the head of the comer:

11. This was the Lord’s doing, and it is
marvelous in our eyes?

12. And they sought to lay hold bn him,
but feared the people; for they knew that he
had spoken the parable against them: and
they left him, and went their way.

13. And they send unto him certain of the
Pharisees and of the Herodians, to catch him
in his words.

preceded by that of the two sons. The
introduction to the parable, as found in
Mk 12:1 is unmistakably drawn from Isa
5:1,2. The fact that the vineyard there was
representative of Israel (Isa 5:7) gave the
Jewish leaders the clue for interpreting
the parable of Jesus. Hedge. The word
used by Mark means fence; it may have
been a stone fence or wall. The place for
the winefat was a pit or trough beneath
the winepress for the purpose of catching
the juice. The tower was a combination
watchtower and storage place. The hus¬
bandmen were farmers, in this case vine
growers, used here to represent the re¬
ligious leaders of Israel, such as those be¬
ing addressed by Jesus (cf. 11:27; 12:12).

2. The servant, as in 12:4,5, repre¬
sents a prophet whom God sent to Is¬
rael.

3. The fact that they caught and beat
him is indicative of the persecution of
the prophets of the OT (cf. Mt 23:34,37).

6. One son, his wellbeloved. These
words are an obvious description of
Christ himself (cf. 1:11; 9:7). The term
reverence is too strong. Respect or give
heed to is more accurate.

7,8. The plot to kill him was a de¬
scription of the scheming in which the
Jewish leaders were engaged at that very
time in order to put Jesus to death.

9. The prediction that the owner
would destroy the husbandmen was ful¬
filled in a.d. 70, when the Romans un¬
der Titus destroyed Jerusalem and put
an end to any semblance of self-rule
which the Jews had previously enjoyed.
The others unto whom the vineyard was
to be given are further described in Mt
21:43, where Jesus is quoted as saying,
The kingdom of God shall be taken from
you, and given to a nation bringing forth
the fruits thereof. This is an obvious ref¬
erence to the Gentiles and the Church.

10. The question, have ye not read, is
phrased to expect a positive answer. The
quotation in this verse and the next is
cited verbatim from the LXX of Ps
118:22,23. The stone is Christ, who was
rejected by the builders, the religious
leaders of the Jews.

13. In 12:13-17 the Pharisees and the
Herodians question Jesus concerning pay¬
ment of tribute to Caesar. This combina¬
tion is unusual, for the Pharisees had lit¬
tle in common with the Herodians. The
former were unalterably opposed to any
foreign overlordship, while the latter
were supporters of the foreign govern¬
ment of the Herods. The one group

164

MARK 12:14-23

14. And when they were come, they say
unto him, Master, we know that thou art
true, and carest for no man; for thou re-
gardest not the person of men, but teachest
the way of God in truth: Is it lawful to give
tribute to Caesar, or not?

15. Shall we give, or shall we not give?
But he, knowing their hypocrisy, said unto
them. Why tempt ye me? bring me a penny,
that 1 may see it

16. And they brought it And he saith
unto them, Whose is this image and super¬
scription? And they said unto him, Caesar’s.

17. And Jesus answering said unto them.
Render to Caesar the things that are Cae¬
sar’s, and to God the things that are God’s.
And they marveled at him.

18. Then come unto him the Sadducees,
which say there is no resurrection; and they
asked him, saying,

19. Master, Moses wrote unto us. If a
man’s brother die, and leave his wife, behind
him, and leave no children, that his brother
should take his wife, and raise up seed unto
his brother.

20. Now there were seven brethren: and
the first took a wife, and dying left no seed.

21. And the second took her, and died,
neither left he any seed: and the third like¬
wise.

22. And the seven had her, and left no
seed: last of all the woman died also.

23. In the resurrection therefore, when
they shall rise, whose wife shall she be of
them? for the seven had her to wife.

would have objected to the Roman tax;
the other would have favored it. The
motive of these incongruous conspirators
was ulterior. They sought to catch him
in his words as a hunter catches his prey.

14. Carest for no man. This was in¬
tended to be taken in a complimentary
sense, meaning that his teaching was not
influenced by what friends or foes
thought. The tribute in question was a
poll tax which had to be paid personally
into the Roman treasury. Is it lawful?
They wanted him to answer concerning
the rightness or wrongness of the tax in
the eyes of God.

15. Why tempt ye me? The Lord per¬
ceived the dilemma into which they
sought to draw him. They thought that
if he answered in the affirmative, the
Jewish people, who hated the poll tax,
would rise up and reject him and his
claims; but if he replied in the negative,
he could be charged with opposition to
Rome. A penny. This coin was the de¬
narius, with which the tax had to be paid.

17. Render. The verb means to pay
back in full . It assumes an obligation to
Caesar. For the privileges provided by
the Roman government, the people were
indebted to help support that govern¬
ment (cf. Rom 13:1-7). By the same token
they were also to pay their obligations to
God. And there is no incongruity in pay¬
ing the two debts, for both payments are
for the accomplishment of God’s will.
Such an answer completely dissolved the
anticipated dilemma, with the result that
the questioners were completely amazed
(marvelled, exethaumazon , an intensified
word for great astonishment).

18. The question of the Sadducees (w.
18-27) quite naturally concerned the res¬
urrection, which Jesus taught and they
denied. For the Sadducees there was no
such thing as existence after death. They
also denied the reality of angels and spir¬
its (Acts 23:8).

19. Moses wrote. A free statement of
the levirate law of marriage is found in
Deut 25:5-10. If a man died without
children, his brother was to marry his
wife, and the first son of that union was
then considered the child of the dead
husband.

23. The problem which is raised seems
unanswerable. In the resurrection . . .
whose wife shall she be ... ? The pos¬
sibility of a resurrection is only assumed
by the Sadducees as a basis for their ar¬
gument. The purpose of the question was
to attempt to prove the impossibility of
a resurrection hy reducing it to an ab¬
surdity.

165

MARK 12:24-30

24. And Jesus answering said unto them,
Do ye not therefore err, because ye know not
the Scriptures, neither the power of God?

25. For when they shall rise from the
dead, they neither marry, nor are given in
marriage; but are as the angels which are in
heaven.

26. And as touching the dead, that they
rise; have ye not read in the book of Moses,
how in the bush God spake unto him, saying,
I am the God of Abraham, and the God of
Isaac, and the God of Jacob?

27. He is not the God of the dead, but the
God of the living: ye therefore do greatly
err.

2$. And one of the scribes came, and hav¬
ing heard them reasoning together, and per¬
ceiving that he had answered them well,
asked him. Which is the first commandment
of all?

29. And Jesus answered him, The first of
all the commandments is, Hear, O Israel;
The Lord our God is one Lord:

30. And thou shalt love the Lord thy God
with all thy heart, and with all thy soul, and
with all thy mind, and with all thy strength:
this is the first commandment.

24. Err. The Greek verb means to
lead astray . They were being led astray
(or, they were leading themselves astray)
for two reasons. One, they did not under¬
stand what the OT Scriptures taught con¬
cerning resurrection (cf. vv. 26,27). Two,
they underestimated the power of God to
raise the dead and to resolve all seeming
difficulties connected with the idea of a
resurrection.

25. With this one statement of fact
Jesus swept away their apparent prob¬
lem. They had erroneously assumed the
continuation of marriage relationships
after the resurrection. Instead, Christ ex¬
plained, people will have the same rela¬
tions as the angels. There will be no need
for conjugal union nor the reproduction
of children.

26. The question, have ye not read,
expects an affirmative answer, for Christ
knew well that these Sadducees were
thoroughly familiar with the Pentateuch.
He referred specifically to Ex 3:6, quot¬
ing the LXX.

27. The truth demonstrated here is
the fact of immortality. To be the God of
Abraham is to be in fellowship with
Abraham. It is therefore not possible to
be the God of the dead, but only of the
living. Thus when God spoke out of the
burning bush, though the patriarchs had
been dead for years, he was still in fel¬
lowship with them. The argument of
Christ then assumes that since there is
life after death, this is sufficient to prove
that resurrection will follow. Perfect hu¬
man existence demands the union of soul
with body.

28. The question concerning the chief
commandment (w. 28-34) came from
one of the scribes. He, no doubt, was a
Pharisee, for he approved of Jesus* an¬
swer to the Sadducees. There seems to
be no ulterior motive in this inquiry (cf.
w. 28,32-34).

29,30. Jesus does not go to the tradi¬
tions of the scribes for his reply, but to
the written Law, to Deut 6:4,5. The quo¬
tation is taken from the LXX, with the
addition of the words and with all thy
mind. The mind and the heart are really
one and the same in Hebrew thought.
The words, Hear O Israel; The Lord our
God is one Lord, from the creed known
as the “Shema” and recited d^ily by de¬
vout Jews. It asserts the distinctive prin¬
ciple of Hebrew faith, that God is one.
The meaning of this command to love the
Lord is that he is to be loved with all
man s powers and capacities. This is the

166

31. And the second is like, namely this.
Thou shalt love thy neighbor as thyself.
There is none other commandment greater
than these.

32. And the scribe said unto him, Well,
Master, thou hast said the truth: for there is
one God; and there is none other but he:

33. And to love him with all the heart,
and with all the understanding, and with all
the soul, and with all the strength, and to
love his neighbor as himself, is more than all
whole burnt offerings and sacrifices.

34. And when Jesus saw that he answered
discreetly, he said unto him. Thou art not far
from the kingdom of God. And no man after
that durst ask him any question.

35. And Jesus answered and said, while he
taught in the temple. How say the scribes
that Christ is the son of David?

36. For David himself said by the Holy
Ghost, The Lord said to my Lord, Sit thou
on my right hand, till I make thine enemies
thy footstool.

37. David therefore himself calleth him
Lord; and whence is he then his son? And
the common people heard him gladly.

38. And he said unto them in his doctrine,
Beware of the scribes, which love to go in
long clothing, and love salutations in the
market places,

39. And the chief seats in the synagogues,
and the uppermost rooms at feasts:

40. Which devour widows’ houses, and
for a pretense make long prayers: these shall
receive greater damnation.

MARK 12:31-40

foundation and the summary of mans
total duty to God.

31. The second commandment is
quoted verbatim from Lev 19:18 (LXX).
Here, likewise, is the basis and the sum
of man’s obligation to man. These two
commandments are foundational to the
teachings of all the Law and the Proph¬
ets (Mt 22:40).

34. Discreetly. That is, with intelli¬
gence. Christ declared the man to have
die kind of spiritual understanding which,
if persisted in, would lead him into the
kingdom of God. The present, spiritual
kingdom, which is entered by faith and
new birth, is in mind here (cf. Jn 3:3,5).
Mark closes his account of this discussion
with a strong statement showing how
completely Christ had silenced his oppo¬
nents. No man was daring to question
him any longer. Never again did they at¬
tempt to trap Christ with a theological or
legal conundrum.

35. However, Christ had not yet fin¬
ished with his opponents. He had a
question for them concerning the rela¬
tionship of David to the Messiah (w.
35-40). The citation of the teaching of
the scribes represents the standard Jew¬
ish view that the Messiah would be a
descendant of David.

36. The quotation is taken from Ps
110:1 (LXX), a passage which the Jews
had long recognized as Messianic. By his
introduction to the passage, Christ af¬
firmed the Davidic authorship as well as
the divine inspiration of the psalm. His
purpose in using David’s words was to
press home from the Scripture itself the
truth of the deity of the Messiah.

37. The fact Jesus pointed up was that
David called him Lord. How, then, can
the Messiah be both David’s exalted Lord
and his son? Matthew states that no one
was able to answer this question (22:46).
Yet, standing before them, the incarnate
Son of God, Israel’s Messiah, was him¬
self the answer personified. He was a
descendant of David “according to the
flesh” and the Son of God “according to
the spirit of holiness” (Rom 1:3,4).

38. Doctrine. Our word “teaching”
represents Mark’s meaning more accu¬
rately. Tie long clothing was the long
flowing robe of a wealthy person or a
dignitary. The salutations are explained
in Mt 23:7.

39. The uppermost rooms are better
described as the seats (couches) of honor
at banquets.

40. In spite of their recognition as
honorable community leaders, the scribes

167

MARK 12:41-13:1

41. And Jesus sat over against the treas¬
ury, and beheld how the people cast money
into the treasury: and many that were rich
cast in much.

42. And there came a certain poor widow,
and she threw in two mites, which make a
farthing.

43. And he called unto him his disciples,
and saith unto them. Verily I say unto you.
That this poor widow hath cast more in, than
all they which have cast into the treasury:

44. For all they did cast in of their abun¬
dance; but she of her want did cast in all that
she had, even all her living.

CHAPTER 13

AND as he went out of the temple, one of his
disciples saith unto him, Master, see what
manner of stones and what buildings are
hero!

were actually guilty of the most despic¬
able kind of dishonesty. They made long
prayers in the homes of widows to cover
up the fact that they were engaged in
crooked schemes to deprive them of their
very houses.

41. Located in the temple area known
as the Court of the Women, the treasury
contained thirteen trumpet-shaped chests
for the deposit of gifts and the temple
tax. It appears that Jesus continued
watching the giving for some tinte and
that he observed a number of wealthy
persons making gifts (cf. Gr. imp. tense
used with the verbs beheld and cast, sec¬
ond occurrence).

42. Of the Greek synonyms for pov¬
erty, Mark chose a word descriptive of
the beggarly condition of a pauper in or¬
der to characterize this poor widow. She
gave an amount equal to two mites or a
farthing. A mite (lepton) was the smallest
of copper coins, normally equal to one-
eighth of a cent (Arndt, p. 473). The
farthing (kodrantes) was a Roman coin
valued at one-quarter of a cent (Arndt,
p. 438).

44. The principle enunciated by our
Lord on this occasion is that a gift is to
be evaluated not by its size, but by a
comparison of the gift with the total
amount possessed by the giver. A large
donation out of abundance may be less
significant than a small donation out of
poverty. This woman gave the smallest
possible gift, but it was more significant
than the others, for it was all that she
had.

C. The Olivet Apocalypse. 13:1-37.
The Olivet Discourse occurred on Tues¬
day after the conclusion of the contro¬
versies in the temple courts with the
Jewish leaders. It may be broken down
into the following divisions: the questions
of the disciples (13:1-4); the conditions
characteristic of this present age (13:5-
13); the coming crisis (13:14-23); the
second advent of Christ (13:24-27); in¬
struction concerning watchfulness (13:28-
37).

1. In the light of Josephus' descrip¬
tions of the Temple, it is not surprising
to find one of the disciples exclaiming
concerning the manner of stones and the
buildings. Josephus depicts the stones as
being thirty-seven by twelve by eighteen
feet in size. He further states that the
“ . . front was all of polished stone, in¬
somuch that its fitness, to such as had
not seen it, was incredible, and to such
as had seen it, was greatly amazing”
(Antiq XV. xi. 3-5).

168

MARK 13:2-10

2. And Jesus answering said unto him,
Seest thou these great buildings? there shall
not be left one stone upon another, that shall
not be thrown down.

3. And as he sat upon the mount of Ol¬
ives, over against the temple, Peter and
James and John and Andrew asked him pri¬
vately,

4. Tell us, when shall these things be? and
what shall be the sign when all these things
shall be fulfilled?

5. And Jesus answering them began to
say, Take heed lest any man deceive you:

6. For many shall come in my name,
saying, I am Christ; and shall deceive many.

7. And when ye shall hear of wars and ru¬
mors of wars, be ye not troubled: for such
things must needs be; but the end shall not
be yet.

8. For nation shall rise against nation, and
kingdom against kingdom: and there shall be
earthquakes in divers places, and there shall
be famines and troubles: these are the begin¬
nings of sorrows.

9. But take heed to yourselves: for they
shall deliver you up to councils; and in the
synagogues ye shall be beaten: and ye shall
be brought before rulers and kings for my
sake, for a testimony against them.

10. And the gospel must first be published
among all nations.

2. Jesus used the strong Greek double
negative construction (ou me) twice in
this verse in order to deny that one stone
would be left upon another. It was posi¬
tively certain that the Temple would be
completely destroyed, a fact confirmed
by history when in a.d. 70 under Titus
the Temple, along with the city, was
laid in ruins.

4. These things. An obvious reference
to the prediction stated in 13:2. There
is reason to believe, however, that the
disciples also had in mind the sequence
of end-time events. Their second ques¬
tion amplified the first in that it asked
for the sign which would indicate that
fulfillment was about (melU) to take
place. From Matthew we learn that the
disciples also asked concerning the sign of
Christ's coming and of the end of the
age (24:3).

5. Jesus began his answer by picturing
the conditions characteristic of this pres¬
ent age (w. 5-13). The first is the pres¬
ence of deceivers, against whom the dis¬
ciple must take heed constantly (Gr.,
pres, imper.).

6. In my name. These words refer to
the coming of false messiahs, who will
claim the position and authority that be¬
long to Christ alone. The prediction has
been fulfilled on numerous occasions.
Perhaps the most outstanding personage
making such a claim was Bar Cochba
(a.d. 132).

8. Wars are characteristic of the en¬
tire age, as are earthquakes and famines.
The word troubles is omitted by the bet¬
ter Greek manuscripts. All of these con¬
ditions are described as the beginnings
of sorrows. Thus, they are set in direct
contrast to the end (v. 7). The word
sorrows actually means birth-pains , a
term used by the Jews to describe the
afflictions and woes that are to usher in
the coming of the Messiah.

9. The disciple is commanded to take
heed, that is, to be constantly on the
alert (Gr., pres, imper.). Councils. Liter¬
ally sanhedrins. The arrests and beatings
foretold here begin to find their fulfill¬
ment in the book of Acts (cf. 4:5 ff.;
5:27ff.), as do also the appearances be¬
fore rulers and kings (cf. 12:Iff.; 24:1
ff.; 25: Iff.). These appearances were
to be for a testimony to them (autois),
not against them, as in the AV. Consider
Paul's witness to Felix (Acts 24:24,25)
and Agrippa (Acts 26).

10. Another feature of the age is the
world-wide, preaching of the gospel. The
end (v. 7) cannot come until the evangel-

169

MARK 13:11-14

11. But when they shall lead you, and de¬
liver you up, take no thought beforehand
what ye shall speak, neither do ye premedi¬
tate: but whatsoever shall be given you in
that hour, that speak ye: for it is not ye that
speak, but the Holy Ghost.

12. Now the brother shall betray the
brother to death, and the father the son; and
children shall rise up against their parents,
and shall cause them to be put to death.

13. And ye shall be hated of all men for
my name’s sake: but he that shall endure
unto the end, the same shall be saved.

14. But when ye shall see the abomina¬
tion of desolation, spoken of by Daniel the
prophet, standing where it ought not, (let
him that readeth understand,) then let them
that be in Judea flee to the mountains:

istic task has first been accomplished.
Matthew 24:14 concludes the saying with
the statement, then shall the end come, re¬
ferring to the end of the age.

13. In the midst of all the disturbances,
the moral declension, and the persecutions,
endurance becomes the mark of spiritual
genuineness. The end. Since the condi¬
tions described in 13:5-13 are age-long,
“the end” does not here refer to the end of
the age, but rather to the end of life or of
the trial. Be saved. In this context physical
deliverance cannot be meant. The prom¬
ise is that the one who endures shall be
saved spiritually. The endurance, how¬
ever, is not the basis of the salvation. In
keeping with the general teaching of the
NT, endurance is to be viewed as the result
of die new birth (cf. Rom 8:29-39; I Jn
2:19). A person who has been regenerated,
and thus endures, will most surely experi¬
ence the consummation of the salvation
experience.

14. Having pointed out some of the
salient features of this age, Christ went
on to describe the coming crisis (w. 14-
23). The abomination of desolation is an
expression taken verbatim from Dan
12:11 (LXX). It is also found with slight
variations in Dan 9:27; 11:31. Among
the Jews the term abomination was used
to describe idolatry or sacrilege (cf. Ezk
8:9,10,15,16). It seems, therefore, that
both Daniel and Christ were speaking
of an appalling profanation of the Tem¬
ple. The first fulfillment of Daniel's
prophetic use of the term, some writers
claim, was the erection of an altar to
Zeus on the altar of burnt offering at the
command of Antiochus Epiphanes in 168
b.c. (I Macc 1:54,59). Christ's use of
the words had immediate reference to
the profanation of the Temple by the
Romans (a.d. 70). It must oe remem¬
bered that the disciples had asked con¬
cerning the destruction of the Temple (Mk
13:2,4). Furthermore, the instructions
given in 13:14b-18 seem to fit that oc¬
casion best. However, the close relation
of these conditions to Christ's second ad¬
vent (w. 24-27) demands an additional
application to the time of the end. The
conditions of the days of Antiochus Epi¬
phanes and of the Roman destruction of
the Temple were foreshadowings of the
days of the Antichrist immediately prior
to Christ's return (cf. II Thess 2:3,4;
Rev 13:14,15). Standing where it ought
not. In the holy place (Mt 24:15). The
appearance of the appalling profanation
would be a sign for dwellers in Judea to
flee to the mountains in order to avoid

170

MARK 13:15-25

15. And let him that is on the housetop
not go down into the house, neither enter
therein, to take any thing out of his house:

16. And let him that is in the field not
turn back again for to take up his garment.

17. But woe to them that are with child,
and to them that give suck in those days!

18. And pray ye that your flight be not in
the winter.

19. For in those days shall be affliction,
such as was not from the beginning of the
creation which God created unto this time,
neither shall be.

20. And except that the Lord had short¬
ened those days, no flesh should be saved:
but for the elect’s sake, whom he hath cho¬
sen, he hath shortened the days.

21. And then if any man shall say to you,
Lo, here is Christ; or, lo, he is there; believe
him not:

22. For false Christs and false prophets
shall rise, and shall show signs and wonders,
to seduce, if it were possible, even the elect.

23* But take ye heed: behold, I have fore¬
told you all things.

24. But in those days, after that tribula¬
tion, the sun shall be darkened, and the
moon shall not give her light,

25. And the stars of heaven shall fall, and
the powers that are in heaven shall be
shaken.

the coming siege. The specific reference
of this command, as well as of those in
verses 15-18, was to the soon-coming
destruction of Jerusalem (a.d. 70).

15,16. The need for haste would be
so urgent that there would be no time
to tarry to take anything for the flight.

17,18. It would be a very difficult
time for expectant mothers and those
with babes in arms. A flight in the win¬
ter would add to the difficulties of an al¬
ready difficult situation.

19. This summary description of the
tribulations of those days certainly ap¬
plied to the horrors of a.d. 70, as a com¬
parison with Josephus’ Wars of the Jews
(Preface, 4; V, VI) will show. However,
there is reason to believe that Christ
looked beyond Roman days to the great
final tribulation which will precede his
second coming. This is suggested by die
words neither shall be, which are a trans¬
lation of a strong Greek denial (ou me).

20. It is not possible to limit this verse
to the situation in a.d. 70. None of the
suggested explanations based on such a
limitation is satisfactory. There are ele¬
ments here that go beyond that time and
are more correctly associated with the
end of the age. The reference to The elect’
seems to point to the saved during the
days of the Great Tribulation just prior
to Christ’s return. For their sake Goa has
shortened the days of that period of ter¬
rible affliction.

22. So bold will these deceivers be
that they will aim to lead astray even
the elect. However, the clause, if it were
possible, shows that it is unthinkable that
they should succeed. On the identifica¬
tion of the elect, see Lk 18:7; Rom 8:33;
Col 3:12; I Pet 1:2.

24,25. The prophecy now moves on to
the Second Advent (w. 24-27). Christ
specifically placed this great event in
those days after that tribulation, obvious¬
ly referring to the time described in
13:14-23. This necessitates one of two
explanations. Either Christ was to come
shortly after a.d. 70 or the afflictions of
verses 14-23 have a double reference,
both to the destruction of Jerusalem by
Titus and to the Great Tribulation at the
end of the age. Since the former ex¬
planation is impossible, the latter inter¬
pretation is viewed as the key to the
understanding of the chapter as a whole.
The language used to describe the dis¬
turbances in the heavens is largely taken
from the OT (cf. Isa 13:10; 34:4; Joel
2:10,30,31). While it is best to avoid an
extreme literalism here, there is no reason

171

MARK 13:26-32

26. And then shall they see the Son of
man coming in the clouds with great power
and glory.

27. And then shall he send his angels, and
shall gather together his elect from the four
winds, from the uttermost part of the earth
to the uttermost part of heaven.

28. Now learn a parable of the fig tree:
When her branch is yet tender, and putteth
forth leaves, ye know that summer is near:

29. So ye in like manner, when ye shall
see these things come to pass, know that it is
nigh, even at the doors.

30. Verily I say unto you, that this genera¬
tion shall not pass, till all these things be
done.

31. Heaven and earth shall pass away: but
my words shall not pass away.

32. But of that day and that hour know-
eth no man, no, not the angels which are in
heaven, neither the Son, but the Father.

for not understanding these expressions
to refer to actual celestial changes that
will immediately precede Christs com¬
ing. It is not at all strange that so mo¬
mentous an event should be introduced
in this manner.

26. This is the personal, bodily return
of Christ to the earth with great power
and glory, which is described in such pas¬
sages as Acts 1:11; II Thess 1:7-10; 2:8;
Rev 1:7; 19:11-16. “Against the back¬
ground of a darkened heaven, the Son of
Man is revealed in the Shekinah glory of
God . . . ” (G. R. Beasley-Murray, A
Commentary on Mark Thirteen, p. 89).
The language used here is drawn from
Dan 7:13. They shall see. His coming
will be visible to all men.

27. At this point the resurrection of
the righteous dead and the transforma¬
tion of the living saints will occur (cf.
I Cor 15:51-53; I Thess 4:13-18). Then
he shall gather together his elect, the re¬
deemed of all ages, past and present.
Concerning the word elect, see on 13:22.
The word episynaxei, gather together, is
the verb form of the noun episynagoge ,
“gathering together,” in II Thess 2:1. They
will be gathered to the descending Lord
from every part of the earth (the four
winds), even from the farthest extremities
(uttermost part of the earth and of heav¬
en).

28,29. Having finished the delineation
of future events, the Lord turned to a dis¬
cussion of the need for watchfulness (w.
28-37), There is no indication that Israel
is symbolized here by the fig tree. In¬
stead, the parable is a simple demonstra¬
tion of the truth that coming events cast
their shadows before them. When these
things begin to come to pass, we will
know that the consummation is very near.
The things to which Christ refers are the
events described in verses 14-25.

30. The most natural explanation of
the expression, this generation, is that it
refers to the generation of people alive
when Christ was speaking. During their
lifetime all these things were to come to
pass in the destruction of Jerusalem in a.d.
70. This event is employed by Christ as
a preliminary picture prefiguring, in all
its essential characteristics, the end of
the age (cf. Mk 9:1).

32. The exact day and hour of Christ’s
return are not humanly discernible. In
fact, the time is knovvn only by God the
Father. The statement that the Son did
not know the time of the consummation
is to be understood in the light of his
self-limitation during the days of his hu-

172

MARK 13:33-14:3

33. Take ye heed, watch and pray: for ye
know not when the time is.

34. For the Son of man is as a man taking
a far journey, who left his house, and gave
authority to his servants, and to every man
his work, and * commanded the porter to
watch.

35. Watch ye therefore: for ye know not
when the master of the house cometh, at
even, or at midnight, or at the cockcrowing,
or in the morning:

36. Lest coming suddenly he find you
sleeping.

37. And what I say unto you I say unto
all. Watch.

CHAPTER 14

AFTER two days was the feast of the pass-
over, and of unleavened bread: and the chief
priests and the scribes sought how they
might take him by craft, and put him to
death.

2. But they said, Not on the feast day, lest
there be an uproar of the people.

3. And being in Bethany, in the house of
Simon the leper, as he sat at meat, there
came a woman having an alabaster box of
ointment of spikenard very precious; and she
brake the box, and poured it on his head.

miliation (cf. Phil 2:5-8). He had assumed
a position of complete subjection to the
Father, exercising his divine attributes
only at the Fathers bidding (cf. Jn 8:26,
28,29).

33. Take ye heed. This present tense
imperative calls for constant alertness.
The same is true of the verb watch,
which means to keep oneself awake
(Arndt, pp. 13,14). Such watchfulness is
necessary because we do not know when
these end-time events may break upon
us.

35. The disciple is to watch continu¬
ally (Gr. pres, tense). This verb, as well
as that in verse 33, means to be or keep
awake . It calls for constant alertness as
over against sleep or drowsiness (Arndt,
p. 166; cf. v. 36). At even . . . midnight
. . . cockcrowing . . . morning. These
are the four watches of the night accord¬
ing to the Roman reckoning.

36. Such watchfulness is necessary lest
the Lord come when we do not expect
him. This is what he means by finding
us sleeping. To a person who is not
watching, Christ’s coming will be sud¬
den. One who is on the alert will see the
signs of the Lord’s return (w. 28,29) and
will not be taken by surprise.

VH. Christ’s Passion and Resurrection.

14:1-16:20.

Mark’s narrative moves now into the
final scenes of Christ’s life on earth.
These were the events that surrounded
his death and resurrection. They were
the acts that would accomplish eternal
redemption for all people everywhere
who would receive it.

A. Treachery and Devotion. 14:1-11.
These verses begin with a description of
the treachery with which the priests and
scribes plotted Jesus’ death (w. 1,2). In
contrast, this is followed by a moving ac¬
count of the devotion of Mary (vv. 3-9).
Then, in even sharper contrast, the Evan¬
gelist relates the traitorous plot of Judas
to betray the Lord (w. 10,11).

1. After two days. The point from
which these two davs were figured was
probably late Tuesday afternoon, at
which time the Jewish leaders were seek¬
ing how they might take him by craft.
This would place the Passover meal on
Thursday evening.

3. The time was Tuesday evening;
Christ had returned to Bethany to spend
the night. We know nothing of Simon
' the leper beyond what is given in these
verses, although some have mistakenly

173

MARK 14:4-11

4. And there were some that had indigna¬
tion within themselves, and said. Why was
this waste of the ointment made?

5. For it might have been sold for more
than three hundred pence, and have been
given to the poor. And they murmured
against her.

6. And Jesus said. Let her alone; why
trouble ye her? she hath wrought a good
work on me.

7. For ye have the poor with you always,
and whensoever ye will ye may do them
good: but me ye have not always.

8. She hath done what she could: she is
come aforehand to anoint my body to the
burying.

9. Verily I say unto you, Wheresoever this
gospel shall be preached throughout the
whole world, this also that she hath done
shall be spoken of for a memorial of her.

10. And Judas Iscariot, one of the twelve,
went unto the chief priests, to betray him
unto them.

11. And when they heard if, they were
glad, and promised to give him money. And
he sought how he might conveniently betray
him.

identified him with Simon the Pharisee
in Lk 7:36-50. Sat at meat. That is, re¬
clined on a couch at the table. The
woman of the story was Mary, the sister
of Martha (cf. Jn 12:2,3). The alabaster
box was a flask with a long neck that
was broken off in order to use the con¬
tents (Arndt, pp. 33,34). Ointment of
spikenard. The Greek text is best trans¬
lated ointment of genuine nard. The nard
plant was used to make perfume. Very
precious. The cost was approximately
fifty-five dollars for a pound (cf. v. 5).

5. Three hundred pence. That is, three
hundred denarii. This was a Roman sil¬
ver coin worth about eighteen cents.
They murmured. The verb used here ex¬
presses strong emotion, originally mean¬
ing to snort. A more expressive transla¬
tion would be, they began to scold her
severely.

8. He explained the true reason for
Mary's action. The deed was not merely
an act of devotion, but a conscious in¬
tention to anoint Christ in anticipation
of his approaching death and burial. Be¬
cause Mary had sat at the feet of Jesus
and listened intently to his teaching, she
had come to understand, even better than
the disciples, the truth of his coming
death.

10. Judas' reaction to the rebuke of
Jesus was traitorous. A complete analysis
of the man's motives for going unto the
chief priests is not possible with our
limited knowledge. Luke explains it by
saying that Satan entered into him
(22:3). We know that his love of money
was a partial reason for the betrayal (cf.
Mt 26:14,15). It is also possible that he
had been disillusioned by Christ's failure
to rise up against Rome and establish a
free. Jewish kingdom.

11. The amount of money they prom¬
ised to give him was thirty pieces of sil¬
ver (Mt 26:15), which would be worth
between twenty and twenty-five dollars.
He sought. Continuing action (Gr. imp.
tense). From this time on Judas was con¬
stantly looking for the right moment to
betray him.

B. The Lord's Passion. 14:12—15:47.
Mark's account of Christ’s suffering and
death may be outlined as follows: the
events surrounding the last supper (14:12-
25); the journey to Gethsemane (14:26-
42); the arrest (14:43-52); the trials
(14:53—15:15); the crucifixion (15:16-
41); the burial (15:42-47). The usual
chronology assumes that Wednesday was
spent as a day of rest in Bethany and

174

MARK 14:12-20

12. And the first day of unleavened bread,
when they killed the passover, his disciples
said unto him, Where wilt thou that we go
and prepare that thou mayest eat the pass-
over?

13. And he sendeth forth two of his disci¬
ples, and saith unto them, Go ye into the
city, and there shall meet you a man bearing
a pitcher of water: follow him.

14. And wheresoever he shall go in, say ye
to the goodman of the house, The Master
saith, Where is the guest chamber, where I
shall eat the passover with my disciples?

15. And he will show you a large upper
room furnished and prepared: there make
ready for us.

16. And his disciples went forth, and
came into the city, and found as he had said
unto them: and they made ready the pass-
over.

17. And in the evening he cometh with
the twelve.

18. And as they sat and did eat, Jesus said,
Verily I say unto you. One of you which
eateth with me shall betray me.

19. And they began to be sorrowful, and
to say unto him one by one, Is it I? and an¬
other said. Is it I?

20. And he answered and said unto them.
It is one of the twelve, that dippeth with me
in the dish.

that the events of the section under con¬
sideration occurred on Thursday and Fri¬
day. It is not explicitly stated that such a
day of rest intervened, but a comparison
of the Gospel records makes it necessary
to assume that it did.

12. The first day of unleavened bread
may, at first thought, be taken to be the
day after the Passover, or Nisan 15 (cf.
Lev 23:5,6). However, Mark makes it
plain that he is referring to Nisan 14; he
says it was when they lolled the passover
(cf. Ex 12:6). It is known that the Feast
of Unleavened Bread was regarded as
beginning on the day of the Passover (cf.
Jos Antiq. II. xv. 1). This was Thursday.
The Passover lambs would have been
killed in the afternoon, and the Passover
meal would have been eaten after sun¬
down on the beginning of Nisan 15.

14. Having followed the servant to the
house, the disciples were to make their
request of the goodman of the house
(Gr., master of the house, householder).
Who the owner was is not known. Some
have suggested that the home was that
of Mark, but this is speculation. The
Greek text also reads, Where is my guest-
chamber? It seems from the use of the
pronoun, that the Lord had previously
made arrangements for use of the room.
Eat the passover. Some, on the basis of
certain statements in Johns Gospel, sup¬
pose that the meal was not the Passover,
but one prior to the Passover (cf. Jn
13:1,29; 18:28; 19:14,31). However, it
is clear that Mark represents Christ as
intending to eat the Passover. Further¬
more, the statements in John do not nec¬
essarily demand the view that the Last
Supper preceded the time of the Passover
(A. T. Robertson, A Harmony of the Gos¬
pels, pp. 279-284).

16. Not only did Christ intend to eat
the Passover, but Mark specifically states
that the disciples made ready the Pass-
over. This would include the killing and
roasting of the lamb and provision of the
other prescribed items.

17. In the evening. The Passover was
eaten after sunset on the beginning of
the fifteenth of Nisan.

19. The question. Is it I? expected an
answer in the negative, and may be trans¬
lated, It is not I, is it? So monstrous
a crime seemed incredible to the eleven.
Matthew says (26:25) that Judas also
asked the question, but this was obvious¬
ly an attempt to hide his treachery.

20. In the dish. To eat together, and
especially to partake of the contents of
the common bowl, was a sign of warm

175

MARK 14:21-26

21. The Son of man indeed goeth, as it is
written of him: but woe to that man by
whom the Son of man is betrayed! good were
it for that man if he had never been bom.

22. And as they did eat, Jesus took bread,
and blessed, and brake it, and gave to them,
and said, Take, eat; this is my body.

23. And he took the cup, and when he
had given thanks, he gave it to them: and
they all drank of it.

24. And he said unto them, This is my
blood of the new testament, which is shed
for many.

25. Verily I say unto you, I will drink no
more of the fruit of the vine, until that day
that 1 drink it new in the kingdom of God.

26. And when they had sung a hymn,
they went out into the mount of Olives.

friendship. In the light of this custom,
Judas' planned betrayal is revealed as
still more heinous.

21. As it is written. See on 1:2. The
OT passage to which Jesus had reference
would seem to be one that describes his
betrayal, perhaps Ps 41:9. Notice that
God's sovereign purpose, expressed in the
words, it is written, did not at all free
Judas of moral responsibility for his act.

22. At the Passover meal the bread
which Jesus used would have been the
unleavened cakes prescribed for the feast.
When Jesus said, This is my body, he
obviously meant, “This symbolizes my
body.” His physical body was still pres¬
ent with them. This is similar to the
symbolical usage which occurs in Jn
6:35; 8:12; 10:9. The same is true of his
statement concerning his blood (Mk
14*24).

23. The cup. We have no way of
knowing which of the four Passover cups
Jesus used. In any case, however, the
contents would have been wine mixed
with two-thirds water.

24. The new testament. In both Mat¬
thew and Mark the best Greek texts omit
the word for new. However, see Lk
22:20; I Cor 11:25. While the Greek
word diatheke may refer to a testament
or will, the OT background of Christ's
remark demands the translation, cov¬
enant (cf. Ex 24:8). This is not the
term used to express an agreement be¬
tween equal parties (syntheke). God
alone initiated the terms of the covenant,
and man could only accept or reject.
The blood of Christ is the olood of the
new covenant promised in Jer 31:31-
34 (cf. Heb 8:6-13). For many. While
the Greek preposition, hyper, may mean
“in behalf of,' it is used many times
to mean “instead of.” Taylor says that
this is one of the clearest evidences that
Jesus viewed his death as vicarious (Vin¬
cent Taylor, Mark, p. 548).

25. No more. A strong denial meaning
that Jesus would by no means any more
drink with them during this present age.
The kingdom of God in this remark is
eschatological, probably referring to as¬
sociation in the Millennial kingdom to be
established when Christ returns (Rev
20:4-6).

26. The hymn, according to Passover
usage, would have been a portion of the
Hallel Psalms (Ps 115—118). The jour¬
ney to the Garden of Gethsemane on the
mount of Olives and Christ's three ses¬
sions of prayer are recorded in 14:26-42.

176

MARK 14:27-37

27. And Jesus saith unto them, All ye shall
be offended because of me this night: for it is
written, I will smite the shepherd, and the
sheep shall be scattered.

28. But after that I am risen, I will go be¬
fore you into Galilee.

29. But Peter said unto him, Although all
shall be offended, yet will not I.

30. And Jesus saith unto him, Verily I say
unto thee. That this day, even in this night,
before the cock crow twice, thou shalt deny
me thrice.

31. But he spake the more vehemently. If
I should die with thee, I will not deny thee
in any wise. Likewise also said they all.

32. And they came to a place which was
named Gethsemane: and he saith to his disci¬
ples, Sit ye here, while I shall pray.

33. And he taketh with him Peter and
James and John, and began to be sore
amazed, and to be very heavy;

34. And saith unto them, My soul is ex¬
ceeding sorrowful unto death: tarry ye here,
and watch.

35. And he went forward a little, and fell
on the ground, and prayed that, if it were
possible, the hour might pass from him. 1

36. And he said, Abba, Father, all things
are possible unto thee; take away this cup
from me: nevertheless, not what I will, but
what thou wilt.

37. And he cometh, and ffndeth them
sleeping, and saith unto Peter, Simon, sleep-
est thou? couldest not thou watch one hour?

27. Be offended. The word originally
meant to catch in a trap or snare . It came
to refer, also, to the act of causing some¬
one to stumble. Jesus said, therefore, that
the events of that night would take all
of them unawares and prove to be a
snare or a stumblingblock. Because of
me this night. Omitted by a number of
the most significant Greek manuscripts.
It is written. See on 1:2. The quotation
is taken from Zech 13:7, being freely
translated from the Hebrew text.

30. Christ stressed the immediacy of
the occurrence — this day . . . this night.
Also he addressed Peter with the em¬
phatic personal pronoun, thou. Of all the
disciples, Peter, though he insisted on his
loyalty, would deny the Lord. No con¬
tradiction is to be imagined with the
other Gospels concerning the number of
times the cock was to crow. The others
merely state the fact that the denial
would come before cock-crowing (the
third watch of the night; see on 13:35).
Mark gives added detail by mentioning
the specific number of times that the cock
would crow.

31. He spake. Peter repeatedly af¬
firmed his boast (Gr. imp. tense), and he
did so emphatically (vehemently). In any
wise. An excellent translation of the
Greek double negative, ou me, which ex¬
presses strong denial. With this, all of
the disciples kept agreeing (Gr. imp.,
elegon).

33. Sore amazed. A strong word, ex¬
pressing deep emotional upset and dis¬
tress. It has been translated in various
ways (to be completely upset, to be ter¬
rified, appalled, deeply agitated). Mark
adds to this the expression, very heavy
(ademonein), which speaks of bewilder¬
ment and distress (MM, p. 9).

34. Jesus was distressed and grieved
to the very point of death. Hence, he
asked them to watch (Gr., “to remain
awake, alert, and watchful”).

35. The hour concerning which Jesus
prayed was the time when, in the plan of
God, he was to suffer and die as an
atonement for sin (cf. Jn 12:23,27; 13:1).

36. Abba is the Aramaic word for
“father.” This cup refers to the same
things as the hour (v. 35). It was the cup
of a suffering and death which were
more than physical. The agony from
which the Lord shrank was the agony of
soul resulting from bearing the guilt of
a lost world. The suffering was to be
spiritual suffering, a separation from
God the Father Tcf. Mk 15:34). And it
was concerning this that Christ prayed

177

MARK 14:38-49

38. Watch ye and pray, lest ye enter into
temptation. The spirit truly is ready, but the
flesh is weak.

39. And again he went away, and prayed,
and spake the same words.

40. And when he returned, he found them
asleep again, (for their eyes were heavy,) nei¬
ther wist they what to answer him.

41. And he cometh the third time, and
saith unto them. Sleep on now, and take
your rest: it is enough, the hour is come; be¬
hold, the Son of man is betrayed into the
hands of sinners. <

42. Rise up, let us go; lo, he that be-
trayeth me is at hand.

43. And immediately, while he yet spake,
cometh Judas, one of the twelve, and with
him a great multitude with swords and
staves, from the chief priests and the scribes
and the elders.

44. And he that betrayed him had given
them a token, saying, Whomsoever I shall
kiss, that same is he; take him, and lead him
away safely.

45. And as soon as he was come, he goeth
straightway to him, and saith, Master, Mas¬
ter; and kissed him.

46. And they laid their hands on him, and
took him.

47. And one of them that stood by drew a
sword, and smote a servant of the high
priest, and cut off his ear.

48. And Jesus answered and said unto
them, Are ye come out, as against a thief,
with swords and with staves to take me?

49. 1 was daily with you in the temple
teaching, and ye took me not; but the Scrip¬
tures must be fulfilled.

asking that , the cup might be removed
if it was possible for God to accomplish
his redemptive purpose by some other
means. Nevertheless he was in perfect
submission to the Father, desiring his
will alone.

38. Here the Lord adds the command
to pray (Gr., keep praying) in order
that they might not enter into tempta¬
tion. This danger must be interpreted as
specifically referring to the coming test¬
ings associated with the Lord’s arrest and
death.

40. Heavy. Literally, their eyes were
weighted down with sleep. The old Eng¬
lish word wist meant knew. They had
no excuse.

41. He came to them the third time
after praying once more (Mt 26:44). It
is difficult to know in what sense Jesus
meant the remark concerning sleeping
and resting. Some take it as a question
(RSV); others see in it a “kind of sad
bitterness” (Ezra P. Gould, Mark, pp.
271,272). Now that he had emerged from
the darkness of the hour, he no longer
needed the assurance that they were in
some sense facing the trial with him. This
seems to be the thought behind the words,
It is enough. Is betrayed. The present
tense which should be translated is being
betrayed, signifies that the betrayal was
taking place at that very moment.

43. The following verses (43-52) re¬
count the arrest of Christ. The mob was
led by Judas, who knew that Jesus often
retired to the seclusion of Gethsemane
(Jn 18:2). The multitude included some
of the Roman cohort garrisoned in Jeru¬
salem as well as the temple police (Jn
18:3). No doubt the soldiers were aimed
with swords and the temple police with
staves (clubs). The chief priests, the
scribes, and the elders were the three
groups of which the Sanhedrin was com-
osed, indicating that the arresting party
ad been officially dispatched by that
body.

45. Judas, in mock respect, played the
part of a loyal disciple, greeting his
teacher as Master (Gr., rabbi) and then
kissing him fervently. The Greek verb for
the latter act is a strengthened form of
the word translated “kiss” in verse 44.
By this intensified act of mock devotion
Judas only added to his guilt.

48. Christ rebuked them for treating
him as though he were an armed robber
or highwayman (thief, AV).

49. This arrest in an out-of-the-way
place under cover of darkness was en¬
tirely unnecessary, since he had been in

178

MARK 14:50-60

50. And they all forsook him, and fled.

51. And there followed him a certain
young man, having a linen cloth cast about
his naked body; and the young men laid
hold on him:

52. And he left the linen cloth, and fled
from them naked.

53. And they led Jesus away to the high
priest: and with him were assembled all the
chief priests and the elders and the scribes.

54. And Peter followed him afar off, even
into the palace of the high priest: and he sat
with the servants, and warmed himself at the
fire.

55. And the chief priests and all the coun¬
cil sought for witness against Jesus to put
him to death; and found none.

56. For many bare false witness against
him, but their witness agreed not together.

57. And there arose certain, and bare false
witness against him, saying,

58. We heard him say, I will destroy this
temple that is made with hands, and within
three days I will build another made without
hands.

59. But neither so did their witness agree
together.

60. And the high priest stood up in the
midst, and asked Jesus, saying, Answerest
thou nothing? what is it which these witness
against thee?

the temple teaching every day. By this
protest Christ pointed out the absurdity
of their procedures, thus undercutting
their reasons for arrest and trial. Yet God
had foreseen their actions and predicted
the course of events in the scriptures (for
example, cf. Isa 53:8,9,12). Therefore, re¬
gardless of the logic of Christ’s protests,
the arrest would issue in trial and the trial
in execution.

51. A certain young man. The Greek
word neaniskos was used of men be¬
tween twenty-four and forty years of age
(Arndt, p. 536). No other Gospel records
this incident. Consequently we have no
further information concerning the per¬
son’s identity. It has often been sug¬
gested, perhaps correctly, that Mark was
making a veiled reference to himself.
There seems to be no other reason why
this insignificant event was included.

52. Naked. The word gtjmnos does not
necessarily mean naked; it was also used
to describe a person clothed only in an
undergarment.

53. Here the account turns to the Jew¬
ish and Roman trials of Christ (14:53—
15:15). Mark moves immediately to the
account of the night trial before the
Sanhedrin (vv. 53-65). That the exam¬
ining body was the Sanhedrin is shown
by the presence of all the chief priests
and the elders and the scribes. The high
priest at this time was Caiaphas.

54. Perhaps because he was deter¬
mined to fulfill his boast of loyalty, Peter
followed Jesus. However, fear held him
at a distance, and as a result he was not
able to slip into the house of the high
priest with the crowd. Mark’s word
translated palace is aulen and actually re¬
fers to a courtyard. John explains (18:15,
16) that another disciple secured an en¬
trance for Peter. The servants with whom
he sat were probably temple police and
attendants of the high priest.

55. The word translated council is
synedrion, from which the word “san¬
hedrin” comes. They carried on a pro¬
longed search (ezetoun, imp. tense) for
witnesses against Jesus. These members
of the Jewish court were acting as pros¬
ecutors.

58,59. These persons were speaking
of Christ’s remark during his early Judean
ministry on the occasion of the first
cleansing of the Temple (Jn 2:19). The
falsity of their witness was evidenced by
their misuse of the statement and by
their failure to agree.

60. Embarrassed by the disagreement
of the witnesses, the high priest at-

179

MARK 14:61-67

61. But he held his peace, and answered
nothing. Again the high priest asked him,
and said unto him. Art thou the Christ, the
Son of the Blessed?

62. And Jesus said, I am: and ye shall see
the Son of man sitting on the right hand of
power, and coming in the clouds of heaven.

63. Then the high priest rent his clothes,
and saith, What need we any further wit¬
nesses?

64. Ye have heard the blasphemy: what
think ye? And they all condemned him to be
guilty of death.

65. And some began to spit on him, and to
cover his face, and to buffet him, and to say
unto him, Prophesy: and the servants did
strike him with the palms of their hands.

66. And as Peter was beneath in the pal¬
ace, there cometh one of the maids of the
high priest:

67. And when she saw Peter warming
himself, she looked upon him, and said. And
thou also wast with Jesus of Nazareth.

tempted to involve Christ in the dis¬
cussion, apparently hoping that his an¬
swer would prove his guilt.

61. The question, Art thou the Christ?
places the personal pronoun in the em¬
phatic position; it may be rendered, You,
are you the Messiah? It was common for
the Jews to use some such term as the
Blessed when referring to God, in order
that they might not become guilty of
taking the divine name in vain. Matthew
makes it clear (26:63) that the high priest
placed Jesus under solemn oath, which
made it obligatory for him to answer.
He had no way out but to bear witness
which would be turned against him.

62. With a forthright assertion, Jesus
answered, I am. The remainder of his
reply is couched in terms taken from
Dan 7:13 and Ps 110:1. The right hand
of power is the right hand of God. Christ
assured his judges that the day would
come when they would see him as Mes¬
siah, exercising the power of deity and
coming in judgment (see on 13:26).

63. This was the kind of reply desired
by the high priest. He promptly rent his
clothes, as he was required to do at the
sound of blasphemy (cf. H. B. Swete,
Mark, pp. 359,360). No further witnesses
were needed, since Jesus had been forced
to bear witness against himself, an illegal
procedure under Jewish law.

64. The > declaration of Christ was in¬
terpreted as blasphemy because the offi¬
cials viewed Jesus as a mere man (cf. Jn
10:33). The question of his guilt was put
to the whole council, and they unanimous¬
ly condemned him to be guilty. The es¬
tablished penalty for blasphemy was
death (Lev 24:16),

65. Apparently it was some of the
members of the Sanhedrin who began to
treat Jesus in the shameful manner de¬
scribed. For such highly placed, re¬
spected religious leaders of Judaism, the
acts of these dignitaries were most de-

rading. They covered his face with a

lindfold when they struck him in order
to make a mockery of his supernatural
knowledge (cf. Lk 22:64). When he was
turned over to the servants (the temple
police), these followed the example of the
officials and began to strike him. The
word rapisma refers either to a blow with
a rod or to a slap with the palm of the
hand.

67. Looked upon him. The word indi¬
cates that she fixed her gaze on him. Be¬
cause of John’s intercession for Peter Jn
18:15,16), the maid no doubt was sure
that Peter was a follower of Jesus.

180

MARK 14:68-15:1

68. But he denied, saying, I know not,
neither understand I what thou sayest. And
he went out into the porch; and the cock
crew.

69. And a maid saw him again, and began
to say to them that stood by, This is one of
them.

70. And he denied it again. And a little
after, they that stood by said again to Peter,
Surely thou art one of them: for thou art a
Galilean, and thy speech agreeth thereto .

71. But he began to curse and to swear,
saying, I know not this man of whom ye
speak.

72. And the second time the cock crew.
And Peter called to mind the word that Jesus
said unto him, Before the cock crow twice,
thou shalt deny me thrice. And when he
thought thereon, he wept.

CHAPTER 15

AND straightway in the morning the chief
priests held a consultation with the elders
and scribes and the whole council, and
bound Jesus, and carried him away, and de¬
livered him to Pilate.

68. Peters denial was strengthened
by repetition (know not, neither under¬
stand). Caught by the unexpected iden¬
tification, he forgot his boast of loyalty.
The porch to which Peter withdrew was
the forecourt or vestibule leading from
the street into the courtyard. Many an¬
cient texts omit the words, and the cock
crew.

69. The Greek text indicates that this
was the same maid who had previously
accused Peter. However, Mt 26:71 speaks
of another maid, while Lk 22:58 states
that another person (masculine) addressed
Peter directly. It is not necessary to find
contradictions among the accounts here.
There were evidently two maids, the
doorkeeper and another, who pointed
Peter out to the bystanders. In addition, a
man said to Peter, “You also are one of
them.”

70. The third accusation came from
several persons who stood by. There
were probably a number of statements
made, as the imperfect tense elegon may
well show. John 18:26 reveals that one
of those making accusations was a rela¬
tive of the person whose ear Peter had
cut off.

71. To curse and to swear. These
verbs do not mean that Peter used pro¬
fanity as the term is understood today.
Instead, he called down a curse probably
upon himself (RSV), if he was not tell¬
ing the truth, and he placed himself un¬
der oath in making his denial.

72. Here the manuscript evidence
justifies the inclusion of the words, the
second time (see on v. 68). The best texts
also contain the word “immediately”
(euthxjs). The sound of the cock followed
hard on the third denial, striking deep
into the consciousness of the fallen dis¬
ciple. At the same time Peter saw Jesus
looking down upon him (Lk 22:61)
from a room above the courtyard. He
thought thereon. The word epibaldn has
long been a problem of translation here.
Probably the RSV rendering, he broke
down , is best (MM, p. 235; Taylor, Mark ,
p. 576). Whereas epibaldn describes the
onset of the weeping, the imperfect tense
eklaien , he wept, depicts the continua¬
tion of it.

15:1. This verse describes a second
meeting of the Sanhedrin very early in
the morning. Luke 22:66-71 gives a fuller
record of this phase of the Jewish trial.
It appears to have been an attempt to
make the condemnation legal, since it
was illegal to hold a trial at night. At this
time the Romans did not permit the Jews

181

MARK 15:2-15

2. And Pilate asked him, Art thou the
King of the Jews? And he answering said
unto him, Thou sayest it

3. And the chief priests accused him of
many things; but he answered nothing.

4. And Pilate asked him again, saying, An-
swerest thou nothing? behold how many
things they witness against thee.

5. But Jesus yet answered nothing; so that
Pilate marveled.

6. Now at that feast he released unto
them one prisoner, whomsoever they desired.

7. And there was one named Barabbas,
which lay bound with them that had made
insurrection with him, who had committed
murder in the insurrection.

8. And the multitude crying aloud began
to desire him to do as he had ever done unto
them.

9. But Pilate answered them, saying, Will
ye that I release unto you the King of the
Jews?

10. For he knew that the chief priests had
delivered him for envy.

11. But the chief priests moved the peo¬
ple, that he should rather release Barabbas
unto them.

12. And Pilate answered and said again
unto them, What will ye then that I shall do
unto him whom ye call the King of the
Jews?

13. And they cried out again, Crucify
him.

14. Then Pilate said unto them, Why,
what evil hath he done? And they cried out
the more exceedingly, Crucify him.

15. And so Pilate, willing to content the
people, released Barabbas unto them, and
delivered Jesus, when he had scourged him,
to be crucified.

to inflict the sentence of capital punish¬
ment. Consequently it was necessary to
take Jesus to Pilate, who was the Roman
procurator over Judea.

2. The Roman trial is described in
15:2-15. For a more complete account of
the Roman trial see Jn 18:28—19:16. One
of the charges was that Jesus claimed to
be a king, and it was out of this allega¬
tion that Pilate's question grew. A claim
to kingship was ground for trial for trea¬
son. Jesus* reply, Thou sayest, is capable
of being variously interpreted. However,
in the light of Jn 18:34-38 it seems best
to understand it as an affirmative answer,
which, as John shows, was accompanied
by an explanation as to what kind of a
king Jesus claimed to be.

3,4. These verses picture the chief
priests as they threw a barrage of ac¬
cusations against Jesus. So vicious was
the attack that Pilate could not under¬
stand the calm demeanor of the prisoner
(cf. v. 5).

6. The governor had established a
practice of releasing one prisoner each
year at the Passover, perhaps as an at¬
tempt to maintain the good will of the
Jews. The verbs he released and they de¬
sired (Gr., asked) are both in the im¬
perfect tense, showing that these were
customary acts; i.e., “He used to re¬
lease . . . . ”

7. The prisoner Barabbas was no mere
petty thief. He was a robber (Jn 18:40),
as well as an insurrectionist and a mur¬
derer. It appears that the man was a Jew
who had participated in an uprising
against Rome, a very similar crime to that
of which the Jews were accusing Jesus
(Ezra P, Gould, Mark, p. 285).

8. Crying aloud. The better ancient
manuscripts read anabas, “went up"
(ASV). The crowd asked Pilate to per¬
form his customary act (had ever done;
Gr. imp. tense) of releasing a prisoner. It
seems that the crowd was requesting the
release of Barabbas, since he may well
have been a kind of hero to them be¬
cause of his part in the rebellion against
Rome.

11. At this point the crowd might have
been tempted to request the release of
Jesus, but the priests moved the people
to ask for Barabbas. The word anaseid
means “to incite, to stir up,” or more
literally, to shake up, showing their ex¬
cited agitation of the mob.

15. Willing to content the people. The
Greek expression (to hikanon poiesai) im¬
plies that he was willing to satisfy the
Jews, even if he had to sacrifice an inno-

182

MARK 15:16-23

16. And the soldiers led him away into the
hall, called Pretorium; and they call together
the whole band.

17. And they clothed him with purple,
and platted a crown of thorns, and put it
about his head,

18. And began to salute him, Hail, King
of the Jews!

19. And they smote him on the head with
a reed, and did spit upon him, and bowing
their knees worshipped him.

20. And when they had mocked him, they
took off the purple from him, and put his
own clothes on him, and led him out to cru¬
cify him.

21. And they compel one Simon a Cyre-
nian, who passed by, coming out of the coun¬
try, the father of Alexander and Rufus, to
bear his cross.

22. And they bring him unto the place
Golgotha, which is, being interpreted, The
place of a skull.

23. And they gave him to drink wine min¬
gled with myrrh: but he received it not.

cent man to do it. Scourged. This act was
accomplished with a whip made of strips
of leather having rough pieces of metal
tied at the ends of the strips. The victim
was bent forward over a short post, and
the punishment was administered to his
naked back. Often the resultant deep
gashes opened the flesh to the very bone.

16. It was not yet 9:00 a.m. The trial
before Pilate was followed very shortly
by the crucifixion (15:16-41). The sol¬
diers to whom Jesus was committed were
Roman military personnel under the juris¬
diction of Pilate. The hall. The Greek
word is aule, ‘courtyard,” the same as in
14:54, where it is translated "palace”
(AV). Mark explains that it was called
Praetorium, a term which could well re¬
fer either to the palace of Herod or to
the fortress of Antonia, where the Roman
troops were quartered (cf. Arndt, p.
704). At any rate, it seems to refer to
the soldiers' barracks. The band was a
Roman cohort containing approximately
six hundred men. However, the figure
varied with the situation, and in this in¬
stance could have'been much less.

19. The three verbs, smote, spit, and
worshipped, are all in the imperfect tense,
depicting the repetition of these acts. Sol¬
dier after soldier made bitter mockery of
Jesus' misunderstood claim to be a king.

21. John 19:17 explains that as the
procession set out for the execution, Je¬
sus was bearing his own cross. Shortly,
however, the soldiers came upon Simon
and forced him to carry the instrument
of execution. This man's identity was
evidently known by Mark's Roman read¬
ers, for Mark mentions his sons, Alex¬
ander and Rufus, as familiar persons.
There was a Rufus in Rome when Paul
wrote the Epistle to the Romans (16:13).

22. Golgotha is an Aramaic word mean¬
ing a skull. The place was probably so
named by reason of its shape. The tradi¬
tional site, still favored by many, is at the
Church of the Holy Sepulcher. Others in¬
sist on the hill known as Gordon's Cal¬
vary. In the interests of objectivity we
must admit that, at the present time,
sure identification of the spot is impos¬
sible.

23. Gave. The imperfect tense, edi-
dotin, is better translated they were going
to give. Jesus refused the drink after tast¬
ing it and discovering What it was (Mt
27:34). Myrrh served as a drug adminis¬
tered to deaden the torture of the hor¬
rible death of crucifixion. Jesus, however,
refused to allow such a stupifying potion
to cloud his senses.

183

MARK 15:24-34

24. And when they had crucified him,
they parted his garments, casting lots upon
them, what every man should take.

25. And it was the third hour, and they
crucified him.

26. And the superscription of his accusa¬
tion was written over. The King of the
Jews.

27. And with him they crucify two
thieves; the one on his right hand, and the
other on his left.

28. And the Scripture was fulfilled, which
saith. And he was numbered with the trans¬
gressors.

29. And they that passed by railed on
him, wagging their heads, and saying, Ah,
thou that destroyest the temple, and bulkiest
it in three days,

30. Save thyself, and come down from the
cross.

31. Likewise also the chief priests mock¬
ing said among themselves with the scribes,
He saved others; himself he cannot save.

32. Let Christ the King of Israel descend
now from the cross, that we may see and be¬
lieve. And they that .were crucified with him
reviled him.

33. And when the sixth hour was come,
there was darkness over the whole land until
the ninth hour.

34. And at the ninth hour Jesus cried with
a loud voice, saying, Eloi, Eloi, lama sa-
bachthani? which is, being interpreted. My
God, my God, why hast thou forsaken me?

24. The details of the crucifixion are
absent from all of the Gospels. It is known
from Jn 20:25 that nails were used to fast¬
en the hands to the cross. Crucifixion was
recognized as being one of the most cruel
forms of execution employed in the anci¬
ent world. Often the victim was left on the
cross for several days before death relieved
his intense suffering. The garments of the
condemned man were left to the execu¬
tioners.

25. The time of the crucifixion is placed
at the third hour, which was the Jewish
designation for 9:00 a.m. The trial before
Pilate occurred about the sixth hour, ac¬
cording to Roman time, which would be
6:00 a.m. (cf. Jn 19:14).

26. It was customary to use a placard
of some kind indicating the name and the
accusation of the condemned man. Mark
gives only the crime of which Jesus was ac¬
cused. John indicates that the superscrip¬
tion also contained the identification, Jesus
of Nazareth (19:19). There is no contradic¬
tion; Mark is merely more concise.

27. The two criminals crucified with
Jesus were more than mere petty thieves.
As in 14:48, lestes means robber, high¬
wayman.”

29,30. Railed on him. The passers-by
kept blaspheming (eblasphemoun , imp.
tense) Jesus. Wagging their heads. They
shook their heads in scornful disapproval.
The logic behind their sarcasm was an ar¬
gument from the greater to the lesser. If
he could rebuild the Temple in three days,
certainly he could easily come down from
the cross.

31. The chief priests and the scribes
likewise participated in the mockery, but
among themselves. Their oft-repeated sar¬
casm concerning Christ’s inability to save
himself was in reality a denial that he could
help anybody. If he could not deliver him¬
self from suffering and death, how could
he deliver anyone else?

33. Three hours had passed; it was now
noon, the sixth hour. At the hour of the
suns brightest light, darkness came (egen -
eto) over the whole land. This could not
have been a total eclipse so that the whole
earth was darkened, as Lenski argues
(Lenski, Interpret, of Mark , pp. 713-
714), for the Passover occurred at the
time of the full moon, when no such
eclipse is possible. What caused the dark¬
ness is not stated. Certainly the timing of
the phenomenon was supernatural. The
ninth hour was 3:00 p.m. (see on v. 25).

34. Jesus had been on the cross for six
hours. His cry was a quotation from Ps
22:1. Eloi, Eloi, lama sabachthani is a

184

MARK 15:35-39

35. And some of them that stood by,
when they heard it, said. Behold, he calleth
Elias.

36. And one ran and filled a sponge full of
vinegar, and put it on a reed, and gave him
to drink, saying, Let alone; let us see
whether Elias will come to take him down.

37. And Jesus cried with a loud voice, and
gave up the ghost.

38. And the veil of the temple was rent in
twain from the top to the bottom.

39. And when the centurion, which stood
over against him, saw that he so cried out,
and gave up the ghost, he said. Truly this
man was the Son of God.

transliteration from Aramaic, the native
tongue of Christ. Mark, as his custom was,
gave die meaning of the Aramaic for his
Roman readers. This cry of abandonment
provides a glimpse into the inner suffer¬
ings of Christ on the cross. His greatest
agony was not physical; it was rather
agony of soul as he bore the guilt of the
worlds sin. The sense in which God had
forsaken Christ was that the Father with¬
drew from communion with the Son. No
longer did he evidence his love toward his
Son. Instead, Christ had become the ob¬
ject of the Father s displeasure, for he was
the sinners Substitute. Christ became ‘sin
for us” (II Cor 5:21), and a holy God can¬
not look with favor upon sin.

36. The vinegar was a sour wine that
quenched thirst more readily than water
(Arndt, pp. 577,578). Since this was not a
drugged mixture as in verse 23, Jesus re¬
ceived it without protest (cf. Jn 19:29,30).
Whether Elias will come. There is no rea¬
son for assuming that the speakers were
sincere in their words. This was no doubt
a continuation of the mockery that is so
evident in 15:29-32.

37. Gave up the ghost. The Greek word
is exepneusen, which literally means that
he breathed out or expired . It was not a
prolonged struggle, such as the imperfect
tense would describe. Instead, the aorist
tense depicts a brief, momentary occur¬
rence. He breathed out his spirit and was
gone.

38. The veil was the heavy curtain that
separated the Holy Place from the Holv
of Holies in the temple (naos , “sanctuary”).
For a description see Josephus Wars of
the Jews V. v. 4. The rent moved from the
top to the bottom, perhaps pointing to the
divine origin of the occurrence. Its timing
was significant. Since this was the hour of
the evening sacrifice, the rending of the
veil could not have happened unnoticed.
The significance of the opening of the Holy
of Holies is set forth in Heb 9:7,8; 10:19-
22 .

39. A centurion normally had one hun¬
dred men under his command. In this in¬
stance the officer was in charge of the
smaller detachment assigned to the cruci¬
fixion. Over against him. That is, he stood
facing the cross. The centurion’s declara¬
tion mat Jesus was the Son of God ought
not to be taken in the full Christian sense.
In the first place, the article does not ap¬
pear in the Greek text. It should, therefore,
read “a son of God” or, at the most, “God’s
Son.” The pagan background of the Ro¬
man* officer must not be overlooked. He
may well have viewed Jesus as a super-

185

MARK 15:40 —16:1

40. There were also women looking on
afar off: among whom was Mary Magdalene,
and Mary the mother of James the less and
of Joses, and Salome;

41. Who also, when he was in Galilee, fol¬
lowed him, and ministered unto him; and
many other women which came up with him
unto Jerusalem.

42. And now when the even was come,
because it was the preparation, that is, the
day before the sabbath,

43. Joseph of Arimathea, an honorable
counselor, which also waited for the king¬
dom of God, came, and went in boldly unto
Pilate, and craved the body of Jesus.

44. And Pilate marveled if he were al¬
ready dead: and calling unto him the centu¬
rion, he asked him whether he had been any
while dead.

45. And when he knew it of the centu¬
rion, he gave the body to Joseph.

46. And he bought fine linen, and took
him down, and wrapped him in the linen,
and laid him in a sepulchre which was hewn
out of a rock, and rolled a stone unto the
door of the sepulchre.

47. And Mary Magdalene and Mary the
mother of Joses beheld where he was laid.

CHAPTER 16

AND when the sabbath was past, Mary Mag¬
dalene, and Mary the mother of James, and
Salome, had bought sweet spices, that they
might come and anoint him.

human being, but that he possessed the
full Christian concept of the deity of
Christ is unlikely. Furthermore, Luke re¬
cords that he declared Jesus to be a right¬
eous man (23:47). For a forceful pres¬
entation of the opposite view, see Lensld,
Interpretation of Mark , pp. 725-727.

40. Mary Magdalene is not to be con¬
fused with Mary of Bethany (Jn 12:1 ff.)
nor with the sinful woman of Lk 7:37. She
came from Magdala in Galilee, and she
had experienced deliverance from demon
possession at the command of Jesus (Lk
8:2). The second Mary seems to have
been the mother of James the son of
Alphaeus, one of the disciples (Mk 3:18).
Salome is described as the mother of
James and John, the sons of Zebedee (Mt
27:56).

42. The account of the Passion closes
with a description of the burial of Jesus
(vv. 42-47). The even was come. The eve¬
ning referred to here must of necessity
have been the early evening, between the
hour of the evening sacrifice (3:00 p.m.)
and sunset (about 6:00 p.m.). The arrange¬
ments for burial had to be made before
the beginning of the sabbath at sundown
(cf. Jn 19:31-37). Notice Marks explana¬
tion of the Jewish term, the preparation,
for his Gentile readers.

43. We know nothing about Joseph of
Arimathaea except what the Gospels pre¬
sent in connection with this event (cf. Mt
27:57; Lk 23:51; Jn 19:38). Craved. That
is, he requested (aited) the body.

46. The fine linen was wound around
the body of Jesus in strips (cf. Jn 19:40,
Gr. text). The sepulchre had been hewn
out of the rock by a stonecutter, a common
practice in that vicinity. Matthew states
that the tomb belonged to Joseph and that
it was new (27:60). The stone which was
rolled before the door was probably a flat,
circular slab which rolled in a channel
carved out of the rock for that purpose.

C. The Lords Resurrection. 16:1-20.
The last chapter of the Gospel falls into
two clearly distinguished sections. The
visit of the three women to the tomb oc¬
cupies 16:1-8. The remainder of the chap¬
ter, 16:9-20, forms a summary of the res¬
urrection appearances of Christ, conclud¬
ing with his ascension.

1. Since the sabbath ended at sundown,
it appears that the three women mentioned
in 15:40 went to one of the shops that had
been opened again for the evening and
purchased the desired materials. The sweet
spices (ardmata) were in a liquid form,
such as perfumed oil, for the women
planned to anoint the body of Jesus.

186

MARK 16:2-8

2. And very early in the morning, the first
day of the week, they came unto the sep¬
ulchre at the rising of the sun.

3. And they said among themselves, Who
shall roll us away the stone from the door of
the sepulchre?

4. And when they looked, they saw that
the stone was rolled away: for it was very
great.

5. And entering into the sepulchre, they
saw a young man sitting on the right side,
clothed in a long white garment; and they
were affrighted.

6. And he saith unto them. Be not
affrighted: ye seek Jesus of Nazareth, which
was crucified: he is risen; he is not here: be¬
hold the place where they laid him.

7. But go your way, fell his disciples and
Peter that he goeth before you into Galilee:
there shall ye see him, as he said unto you.

8. And they went out quickly, and fled
from the sepulchre; for they trembled and
were amazed: neither said they any thing to
any man; for they were afraid.

2. Very early. John says that it was still
dark (20:1), whereas Mark states that it
was at the rising of the sun. The apparent
conflict is easily resolved if we assume that
the women began their journey while it
was yet dark and arrived at the tomb just
after the sun had risen.

4. When they looked. The word is an-
ablepo, meaning “to look up.” Perhaps as
they approached they were walking with
bowed heads.

5. Mark reports that they saw a young
man. Matthew describes the person as an
angel who had removed the stone (28:2-4).
And Luke says there were two men in
dazzling clothes (24:4). The variety is evi¬
dence that these are the reports of several
eyewitnesses, each of whom described
what impressed her most. The full story
would include the appearance of two
angels, one of whom rolled the stone away
and spoke to the women. Affrighted. The
word is more accurately translated as
utterly amazed . Lenski uses the word
“dumbfounded” (Interpret, of Mark, p.
742).

6. Be not affrighted. It should be ren¬
dered, Stop being utterly amazed. The
angel assured them that Jesus had risen
and left, in proof of which he called their
attention to the place where they laid him.
John 20:6,7 informs us that the grave
cloths (ASV) were still there in their
place.

7. Notice how Peter is singled out in the
arrangement for a meeting in Galilee. By
this means the fallen disciple was assured
that Christ had not rejected him as a re¬
sult of his denials (14:66-72). Comparison
with the other Gospels shows that the dis¬
ciples did not leave at once for Galilee and
that Christ first appeared to Peter (Lk
24:34) and then to the disciples that eve¬
ning (Lk 24:36). The meeting in Galilee
is recorded in Mt 28:16-20.

8. They trembled and were amazed.
Mark's original is much stronger. He says,

. . trembling and astonishment were
gripping them.” It is no wonder that they
fled from the sepulchre. The statement that
they said nothing to any man must be un¬
derstood in the light of the other Gospels.
They said nothing to anyone along the
way, for they were afraid and in a hurry
to take the news to the disciples (cf. Mt
28:8; Lk 24:9,10).

Textual note, 16:9-20. In the two most
trustworthy manuscripts of the Greek NT
(the Vaticanus and Sinaitieus) the Gospel
ends with 16:8, as it does also in several
early versions. Both Eusebius and Jerome
state that the ending was missing from

187

MARK 16:9-16

9. Now when Jesus was risen early the
first day of the week, he appeared first to
Mary Magdalene, out of whom he had cast
seven devils.

10. And she went and told them that had
been with him, as they mourned and wept.

11. And they, when they had heard that
he was alive, and had been seen of her, be¬
lieved not.

12. After that he appeared in another
form unto two of them, as they walked, and
went into the country.

13. And they went and told it unto the
residue: neither believed they them.

14. Afterward he appeared unto the
eleven as they sat at meat, and upbraided
them with their unbelief and hardness of
heart, because they believed not them which
had seen him after he was risen.

15. And he said unto them. Go ye into all
the world, and preach the gospel to every
creature.

16. He that believeth and is baptized shall
be saved; but he that believeth not shall be
damned.

most of the manuscripts of their day. In
addition, several texts and versions offer a
shorter substitute in the place of 16:9-20.
By far the greater number of manuscripts
have the longer conclusion, but many of
them are of a late date and an inferior
quality. By the recognized standards of
textual evaluation, both the longer and
shorter endings must be rejected, and this
is the judgement of almost all textual schol¬
ars. Lenski is one of the few commentators
who argue for the longer ending ( Inter -
pret. of Mark, pp. 750-755). In addition,
an examination of verses 9-20 cannot fail
to impress the careful student with the
fact that these verses differ markedly in
style from the rest of the Gospel. Perhaps
the most acceptable explanation is that
the end of the original Gospel may have
been tom off and lost before additional
copies could be made. Perhaps others at¬
tempted to supply a substitute ending, the
most successful of which was that which
now appears in 16:9-20.

9-11. The original account, which is
here summarized, is to be found in Jn
20:11-18. Notice the authors emphasis on
the unbelief of the disciples (Mk 16:11,
13,14).

12,13. For a more complete record of
this event, see Lk 24:13-35. In another
form. Luke 24:16 says that their eyes
were somehow affected so that they did
not recognize Christ. Whether Christ had
actually changed his appearance we do
not know. The residue were the eleven
disciples inTerusalem (Lk 24:33).

14-18. This appearence to the eleven
followed immediately upon the report of
the Emmaus travelers (Lk 24:36-49; Jn
20:19-25). Luke and John do not create
the impression that Jesus scolded them for
their unbelief and hardness of heart, but
that he recognized how hard it was for
them to believe, and he sought to remove
their difficulty by offering proofs of his
resurrection. He that believeth and is bap¬
tized. This verse has been used by some to
attempt to prove that baptism is necessary
for salvation. In the first place, the fact
that the statement appears only in this
questionable conclusion to the book of
Mark should indicate the need for cau¬
tion in the use of the verse as a proof-
text. And then, it should be noted that in
the second half of the verse the only
basis for condemnation is a refusal to be¬
lieve. It may therefore be concluded that
the only basis of salvation is belief. Such
an interpretation is in full harmony with
the teaching of the NT as a whole on
the subject (cf. Rom 3:28; Eph 2:8,9).
The statement concerning casting out

188

17. And these signs shall follow them that
believe; In my name shall they cast out dev¬
ils; they shall speak with new tongues;

18. They shall take up serpents; and if
they drink any deadly thing, it shall not hurt
them; they shall lay hands on the sick, and
they shall recover.

19. So then, after the Lord had spoken
unto them, he was received up into heaven,
and sat on the right hand of God.

20. And they went forth, and preached
every where, the Lord working with them ,
and confirming the word with signs fol¬
lowing. Amen.

MARK 16:17-20

demons (devils) and speaking with new
tongues (v. 17) could well have reference
to occurrences in the early church as re¬
corded in Acts. Even the words about tak¬
ing up serpents may be an allusion to Paul's
experience in Acts 28:1-6. The NT con¬
tains no other passage dealing with drink¬
ing poison (any deadly thing). Even if this
passage were unquestionably genuine, it
could not reasonably be used as a basis for
the deliberate and presumptuous handling
of snakes and drinking of poison which are
practiced by certain extreme religious
sects.

19,20. This final summary is concerned
with the ascension of Christ and the con¬
tinuing ministry of his followers. The
phrase, after the Lord had spoken, may
seem to imply that Christ’s ascension oc¬
curred immediately after his appearance
to the eleven on the evening of the day of
his resurrection (vv. 14-18). However, a
comparison with Lk 24:50-53 and Acts
1:1-11 shows that forty days had elapsed
since his death. The closing verse of the
Gospel could well serve as a very brief
summary of the book of Acts. The Lord
... confirming the word. Note the strik¬
ing resemblance to Heb 2:4.

189

MARK

BIBLIOGRAPHY

Alford, Henry. The Greek Testament.
Revised by Everett F. Harrison. Vol. I.
Chicago: Moody Press, 1958.

Beasley-Murray, G. R. A Commen¬
tary on Mark Thirteen. London: Mac¬
millan and Co. Ltd., 1957.

Branscomb, Harvie. The Gospel of
Mark (The Moffatt New Testament
Commentary). London: Hodder and
Stoughton Ltd., 1952.

Bruce, Alexander B. “The Synoptic Gos¬
pels,” The Expositors Greek Testament.
Edited by W. Robertson Nicoll. Vol. I.
Grand Rapids: Wm. B. Eerdmans Pub¬
lishing Co., n.d.

Earle, Ralph. The Gospel According to
Mark (The Evangelical Commentary
on the Bible). Grand Rapids: Zonder-
van Publishing House, 1957.

Gould,- Ezra P. The Gospel According to
St. Mark (The International Critical
Commentary). Edinburgh: T. & T.
Clark, 1948.

Grant, Frederick C. and Luccock,
H. E. “The Gospel According to St.
Mark,” The Interpreters Bible. Vol.
7. New York: Abingdon-Cokesbury
Press, 1951.

Lenski, R. C. H. The Interpretation of St.
Mark*s Gospel. Golumbus: The Wart-
burg Press, 1951.

Robertson, A. T. Word Pictures in the
Neto Testament. Vol. I. New York:
Harper & Brothers, 1930.

Swete, Henry B. The Gospel According
to St. Mark. London: Macmillan and
Co. Ltd., 1953.

Taylor, Vincent. The Gospel According
to St. Mark. London: Macmillan and
Co. Ltd., 1953.

Vincent, Marvin R. Word Studies in the
New Testament. Vol. I. Grand Rapids:
Wm. B. Eerdmans Publishing Co.,
1946.

Wuest, Kenneth S. Mark in the Greek
New Testament. Grand Rapids: Wm.
B. Eerdmans Publishing Co., 1950.

190

THE GOSPEL
ACCORDING TO LUKE

INTRODUCTION

The Gospel according to Luke is the
most complete account of the life of Jesus
that has survived from the apostolic age.
It was designed to be a full presentation
of the career of the Saviour from his birth
to his ascension, and was part of a larger
work including the book of Acts, which
carried the history forward into the mis¬
sionary activity of the church as far as the
establishment of the Christian community
in Rome.

Author . According to the uniform testi¬
mony of the church, Luke, a Gentile phy¬
sician and companion of Paul, was the
author of the Third Gospel. His name is
not mentioned in its pages, but the con¬
sensus of available evidence tends to con¬
firm the tradition.

The close relation of the Gospel to the
Acts shows that the two works had a
common author, and that whatever clues
to his identity can be furnished by the
one will apply to the interpretation of the
other. Both works were addressed to the
same man, Theophilus (Lk 1:3; Acts 1:1).
The content of Luke fits perfectly the
description of “the former treatise” men¬
tioned in the introduction of Acts {Acts
1:1). The continuity of style ana of
teaching on the person of Christ, the dom¬
inant emphasis on the work of the Holy
Spirit, the pervasive interest in ministry to
the Gentiles, and the writers constant
awareness of contemporary historical
events point to a designed unity.

On this basis, the facts supplied by
Acts concerning its author will apply also
to the Gospel. The author was a Gentile
convert, possibly of the church at Anti¬
och, where Paul served with Barnabas at
the beginning of his ministry (Acts 11:25,
26). The writer joined him later at Troas,
as his use of the pronoun “we” indicates
(Acts 16:10), accompanied him to Philippi,
and presumably remained there while
Paul visited Jerusalem. When Paul re¬
turned to Philippi, Luke went back with
him to Jerusalem (Acts 20:5—21:15),
where Paul was arrested and placed in
protective custody. At the close of Paul's
detention in Caesarea, Luke accompanied
him to Rome (Acts 27:1—28:15).

Paul speaks of Luke three times in his
epistles, calling him “the beloved physi¬
cian” (Col 4:14; Phm 24), and indicating
later that he was the last friend to remain
with him in his second imprisonment (11
Tim 4:11).

Paul's statement that Luke was a phy¬
sician is corroborated by the language
Luke uses and by the interest he shows
in disease and in healing. An outstanding
example of his bent of mind appears in
the difference between his account and
that of Mark regarding the woman with
an issue of blood (Lk 8:43; Mk 5:26). He
diagnoses the woman's case as incurable,
whereas Mark emphasizes the helplessness
of the physicians.

Luke's ministry was broad. Doctor, pas¬
tor, traveling evangelist, historian, and
writer, he was tremendously versatile and
active. He had a wide acquaintance with
the Christian leaders of the first century,
and he seems to have had important
special connections also with Roman of¬
ficials.

Tradition has preserved a few interest¬
ing legends about him, though they may
not be authentic. According to these
stories, Luke was an artist, who painted
a picture of the Virgin Mary. He never
married, and in his later years retired to
Bithynia, where he died. Other legends
say that he was martyred in Greece.

Sources . The content of Luke bears a
general resemblance to that of Matthew
and of Mark because all three of the Syn¬
optic Gospels deal with the common oc¬
currences of the life of Jesus, probably
a large portion of Luke's narrative which
coincides with the content of Matthew
and Mark may be derived from the nar¬
rative preaching of the apostolic mission¬
aries. One widely accepted theory adds
that Luke used Mark's Gospel and a
special discourse source in much the same
fashion as Matthew did. According to his
own testimony he knew of other accounts
(Lk 1:1,2), but how much he used them
is uncertain. A great deal of Luke's ma¬
terial, however, is unique. His story of
the events relating to the birth of Christ
differs from that of Matthew in viewpoint

191

LUKE

and in some details. He selects more of
Jesus' story parables than do Matthew
and Mark, and he puts greater stress on in¬
dividual characters in his narrative. In
the discussion of the Resurrection he in¬
troduces the walk to Emmaus, which none
of the other Gospels contains in full.

These unique features he must have
obtained from eyewitnesses, for he was
not personally present at the events he
describes. In his introduction he states
that he did so (Lk 1:2), and later in the
Gospel he mentions persons from whom
he could have derived his information.
Mary, the mother of Jesus, may have
supplied the content of the first two
chapters; Mary Magdalene, Joanna the
wife of Chuza (Herod's steward), and
other women (8:3) could have given him
many personal reminiscences. If Luke
traveled in Palestine during Paul's im¬
prisonment at Caesarea, he could have
interviewed countless people who would
have remembered hearing Tesus preach
and teach. From the preaching of Paul
and of other apostles whom he heard, he
could have drawn much of the doctrinal
application that appears both in the Gos¬
pel and in Acts.

Date . Because of the abrupt ending
of the book of Acts, it seems likely that
Luke concluded his writing at the end of
Paul's two years' imprisonment at Rome.
If the Gospel was written previously, as
the introduction to Acts indicates (Acts
1:1), it must have been composed, at the
latest, prior to a.d. 62, when the Roman
imprisonment ended. Perhaps Luke
gathered the material for it during his ten
years of service with Paul, and then, be¬
fore leaving Palestine with Paul on the
journey to Rome, he sent it from Caesarea
to his friend Theophilus. If so, the Gospel
could have been written as early as a.d.
58. The allusion to a siege and capture of
Jerusalem (Lk 21:20-24) has been in¬
terpreted by some to mean that the Gos¬
pel must have been written after the fall
of the city in a.d. 70. Such a conclusion
is not necessary if one considers that the
content of the chapter is a prophecy,
and that Luke is merely recording the
words of Jesus about the future.

The affinity in language between Luke's
account of the Last Supper (22:14-23)
and Pauls summary (I Cor 11:23-26) may
indicate that Luke was repeating the
words which Paul himself used on nu¬
merous occasions. If so, the composition
and publication of the Gospel would be
related more closely to the time of Paul

than to a period of thirty or more years
later.

Place . No clue to the place of publica¬
tion is given to us. One tradition connects
the Gospel with Greece, possibly Athens.
Another suggestion would place it in An¬
tioch of Syria, where Lukes friends may
have lived. Caesarea seems to be the
most likely place of composition, but the
Gospel might have been completed and
sent to Theophilus from Rome, if not
from Caesarea itself.

Destination. Theophilus, to whom the
Gospel was addressed, was probably a
Gentile of high social standing. Luke sa¬
lutes him with the title, “most excellent,"
which he reserves elsewhere in his writ¬
ings for Roman officials (Acts 24:3; 26:
25; AV, most noble). Nothing is known
of him directly beyond the two allusions
in Luke 1:3 and Acts 1:1. He was a
Christian convert, interested in knowing
more about his new faith than he could
learn from mere routine instruction.
Luke's two treatises were designed to
make him an intelligent believer.

The Development of the Thought . The
Gospel of Luke unfolds the career of
Jesus as one would present its high lights
to an audience through a movipg picture.

It begins with his ancestry and birth, con¬
tinues through his earthly ministry to the
Passion, and comes to a climax in the
Resurrection. Acts continues his work in
the church through the Holy Spirit down
to Paul's arrival at Rome. The Gospel,
then, is devoted to the first half of this
progressive presentation of the person of
Christ.

The structure of Luke follows the same
general order as that of Matthew and
Mark, since that is determined by the
life of Christ itself. The presentation of
the facts is fuller in some respects, but is
less topical than Matthew's and is more
flowing than Mark's.

Summary of Message . The message of
Luke's Gospel can be summarized in
Jesus' words to Zacchaeus as Luke re- /
cords them: “For the Son of man is come !
to seek and to save that which was lost”
(19:10), The character and purpose of
Jesus as Saviour are the main theme of
this book. The activity and teaching of
Jesus in Luke are focused on lifting men
out of their sins and bringing them
back to life and hope. The miracles, the

192

LUKE 1:1

parables, the teachings, and the acts of
Jesus exemplify his redemptive power and
will.

The concept of Jesus as Son of man
emphasizes his humanity and his compas¬
sionate feeling for all men. He was to be
“a light to lighten the Gentiles, and the

glory of... Israel” (2:32). Luke writes as a
Gentile Christian, with deep appreciation
of Gods revelation through the Hebrew
people, and yet with a warm sympathy
for those who are not included in the
first covenant of the Law. His Gospel is
truly universal in scope.

OUTLINE

I. Introduction. 1:1-4.

H. The announcement of the Saviour. 1:5—2:52.

A. The annunciation to Zacharias. 1:5-25.

B. The annunciation to Mary. 1:26-56.

C. The birth of John. 1:57-80.

D. The birth of Jesus. 2:1-20.

E. The presentation in the Temple. 2:21-40.

F. The visit to Jerusalem. 2:41-52.

III. The appearance of the Saviour. 3:1—4:15.

A. The introduction of John the Baptist. 3:1-20.

B. The baptism of Jesus. 3:21,22.

C. The genealogy. 3:23-38.

D. The temptation. 4:1-13.

E. The entrance into Galilee. 4:14,15.

IV. The active ministry of the Saviour. 4:16—9:50.

A. The definition of his ministry. 4:16-44.

B. The proofs of his power. 5:1—6:11.

C. The choice of the apostles. 6:12-19.

D. A digest of his teaching. 6:20-49.

E. A cross section of his ministry. 7:1—9:17.

F. The climax of his ministry. 9:18-50.

V. The road to the cross. 9:51—18:30.

A. The perspective of the cross. 9:51-62.

B. The ministry of the Seventy. 10:1-24.

C. Popular teaching. 10:25—13:21.

D. The beginning of public debate. 13:22—16:31.

E. Instruction of the disciples. 17:1—18:30.

VI. The suffering of the Saviour. 18:31—23:56.

A. The progress to Jerusalem. 18:31—19:27.

B. The entry into Jerusalem. 19:28-44.

C. The teaching in Jerusalem. 19:45-21:4.

D. The Olivet Discourse. 21:5-38.

E. The last supper. 22:1-38.

F. The betrayal. 22:39-53.

G. The arrest and trial. 22:54—23:25.

H. The crucifixion. 23:26-49.

I. The burial. 23:50-56.

VII. The resurrection. 24:1-53.

A. The empty tomb. 24:1-12.

B. The walk to Emmaus. 24:13-35.

C. The appearance to the disciples. 24:36-43.

D. The last commission. 24:44-49.

E. The ascension. 24:50-53.

COMMENTARY

I. Introduction. 1:1-4. ing it. The content of the introduction is

intended to strengthen the reader’s con-
Luke’s Gospel is the only one that tells fidence in what the Gospel will tell about
what method the author used in compos- Christ.

LUKE 1:1*9

ST. LUKE

CHAPTER 1

FORASMUCH as many have taken in hand
to set forth in order a declaration of those
things which are most surely believed among

us,

2. Even as they delivered them unto us,
which from the beginning were, eyewit¬
nesses, and ministers of the word;

3. It seemed good to me also, having had
perfect understanding of all things from the
very first, to write unto thee in order, most
excellent Theophilus,

4. That thou mightest know the certainty
of those things, wherein thou hast been in¬
structed.

5. THERE was in the days of Herod, the
king of Judea, a certain priest named Zacha-
rias, of the course of Abia: and his wife was
of the daughters of Aaron, and her name teas
Elisabeth.

6. And they were both righteous before
God, walking in all the commandments and
ordinances of the Lord blameless.

7. And they had no child, because that El¬
isabeth was barren; and they both were now
well stricken in years.

8. And it came to pass, that, while he exe¬
cuted the priest’s office before God in the
order of his course,

9. According to the custom of the priest’s
office, his lot was to bum incense when he
went into the temple of the Lord.

COMMENTARY

I. Taken in hand. A literal translation
of the Greek verb, which means "to at¬
tempt,” or "to undertake.” Declaration.
The word implies a formal narrative which
is a concise summary of facts. Things
. . , most surely believed. The phrase
may mean "things fulfilled,” but has the
sense of "things that are. taken for granted
as true,” or "the acknowledged facts of the
case.” 2. Delivered. Paul uses this same
word concerning the oral transmission of
the content of the Gospel (I Cor 11:23;
15:3), Eyewitnesses, and ministers of the
word. Eyewitnesses implies that the in¬
formants of Luke had seen Jesus in per¬
son and because of commitment to
him had become ministers of the word.
Ministers does not have a professional
meaning in the modern sense; it was used
of synagogue attendants (Lk 4:20).

3. To me also. Luke was as well qual¬
ified to write a Gospel as any others. Per¬
fect understanding. Paul uses the same
expression to say that Timothy had "fully
known” the experiences of his career (II
Tim 3:10). This knowledge is the fa¬
miliarity which a man has with contem¬
porary facts. From the very first (Gr. an-
othen). In the one other place where
Luke uses the word (Acts 26:5), it
means "from the beginning.” Luke claims
complete familiarity with the life of
Jesus. Most excellent. A title elsewhere
used by Luke only of officials or of
the nobility (Acts 23:26; 24:3; 26:25).

4. KAow. The Greek word means to
have full knowledge. Instructed may
imply either general oral information,
or formal instruction. Luke was writing to
confirm what Theophilus had learned by
word of mouth.

II. The Announcement of the Saviour.
1:5-2:52.

The first two chapters of the Gospel are
concerned with the circumstances of
Jesus* birth and indicate clearly that the
coming of the Saviour was a direct inter¬
vention of God in human affairs.

A. The Annunciation to Zacharias.
1:5-25.

5. Herod, the king. Herod the Great,
an Edomite by blood and Jewish by re¬
ligion, was king over Judea from 37 b.c.
to 4 b.c. He was an able ruler, but ruth¬
less and corrupt. Course of Abia. There
were twenty-four "courses” or divisions of
the priesthood, based on the families of
the descendants of Aaron, of which the
family of Abia (or Abijah) was one (I Chr

194

10. And the whole multitude of the peo¬
ple were praying without at the time oi in¬
cense.

11. And there appeared unto him an
angel of the Lord standing on the right side
of the altar of incense.

12. And when Zacharias saw him, he was
troubled, and fear fell upon him.

13. But the angel said unto him. Fear not,
Zacharias: for thy prayer is heard; and thy
wife Elisabeth shall bear thee a son, and
thou shalt call his name John.

14. And thou shalt have joy and gladness;
and many shall rejoice at his birth.

15. For he shall be great in the sight of
the Lord, and shall drink neither wine nor
strong drink; and he shall be filled with the
Holy Ghost, even from his mother’s womb.

16. And many of the children of Israel
shall he turn to the Lord their God.

17. And he shall go before him in the
spirit and power of Elias, to turn the hearts
of the fathers to the children, and the disobe¬
dient to the wisdom of the just; to make
ready a people prepared for the Lord.

18. And Zacharias said unto the angel,
Whereby shall I know this? for I am an old
man, and my wife well stricken in years.

19. And the angel answering said unto
him, I am Gabriel, that stand in die presence
of God; and am sent to speak unto thee, and
to show thee these glad tidings.

20. And, behold, thou shalt be dumb,
and not able to speak, until the day that
these things shall be performed, because
thou believest not my words, which shall be
fulfilled in their season.

21. And the people waited for Zacharias,
and marveled that he tarried so long in the
temple.

22. And when he came out, he could not
speak unto them: and they perceived that he
had seen a vision in the temple; for he beck¬
oned unto them, and remained speechless.

23. And it came to pass, that, as soon as
the days of his ministration were accom¬
plished, he departed to his own house.

24. And after those days his wife Elisa¬
beth conceived, and hid herself five months,
saying,

25. Thus hath the Lord dealt with me in
the days wherein he looked on me, to take
away my reproach among men.

26. And in the sixth month the angel Ga¬
briel was sent from God unto a city of Gali¬
lee, named Nazareth,

27. To a virgin espoused to a man whose
name was Joseph, of the house of David; and
the virgin’s name was Mary.

LUKE 1:10-27

24:10). 7. They had no child. A calamity
to a Jewish family.

8. The priest’s office. Each member of
the course took his turn in serving at the
altar of the Temple for a specified period
of the year. 9. His lot. The opportunity
to minister at the altar was determined
by drawing lots, and usually came only
once in a lifetime. 10. The whole multi¬
tude of the people were praying. As the
smoke of the incense rose from the altar,
the people joined in silent prayer. 11. An
angel of the Lord. No description of
angels is given in the NT, but they must
have had some distinctive features to dif¬
ferentiate them from men. Their appear¬
ance is usually connected with some
special divine communication. 12. Zach¬
arias . . , was troubled by the unexpected
appearance of another person in the Holy
Place and was apprehensive of what he
might announce.

13. The angel said. Note the parallel
between the announcement of the birth of
John and the announcement of the birth
of Samson (Jud 13:3-5). In both cases
the parents had despaired of having chil¬
dren, and the promised child was em¬
powered from birth for a special task.
15. Filled with the Holy Ghost. Ghost is
an archaic English word for “spirit/’ 17.
In the spirit and power of Elias. Elijah
was the stern prophet of repentance who
rebuked Ahab, the idolatrous king of Is¬
rael (I Kgs 21:17-24). John’s calling was
to arouse the nation, and to make the
people ready for the coming of Christ
(Mai 4:5,6). 19. I am Gabriel. The
angel’s name means man of God . He ap¬
pears to men in order to make special
announcements of the purpose of God (cf.
Dan 8:16; 9:21; Lk 1:26).

21. Marvelled that he tarried. Since
the rite of offering incense usually took
a short time, Zacharias’ delay may have
caused alarm. The people may have
thought that the priest had died. 23. The
days of his ministration. The priests
served in their course for a limited time,
and then were free to return to their
homes. Zacharias’ home was in the hill
country, probably not far from Jerusalem
(1:39).

B. The Annunciation to Mary. 1:26-56.

27. To a virgin espoused to a man
whose name was Joseph. The Jewish law
held espousal or engagement to be as
binding as marriage. An engagement was
completed after negotiations had been
carried on by the groom’s representative

195

LUKE 1:28-47

28. And the angel came in unto her, and
said. Hail, thou that art highly favored, the
Lord is with thee: blessed art thou among
women.

29. And when she saw him, she was trou¬
bled at his saying, and cast in her mind what
manner of salutation this should be.

30. And the angel said unto her. Fear not,
Mary: for thou hast found favor with God.

31. And, behold, thou shalt conceive in
thy womb, and bring forth a son, and shalt
call his name Jesus.

32. He shall be great, and shall be called
the Son of the Highest; and the Lord God
shall give unto him the throne of his father
David:

33. And he shall reign over the house of
Jacob for ever; and of his kingdom there
shall be no end.

34. Then said Mary unto the angel. How
shall this be, seeing 1 know not a man?

35. And the angel answered and said unto
her. The Holy Ghost shall come upon thee,
and the power of the Highest shall over¬
shadow thee: therefore also that holy thing
which shall be bom of thee shall be called
the Son of God.

36. And, behold, thy cousin Elisabeth, she
hath also conceived a son in her old age; and
this is the sixth month with her, who was
called barren.

37. For with God nothing shall be im¬
possible.

38. And Mary said, Behold the handmaid
of the Lord; be it unto me according to thy
word. And the angel departed from her.

39. And Mary arose in those days, and
went into the hill country with haste, into a
city of Juda;

40. And entered into the house of Zacha-
rias, and saluted Elisabeth.

41. And it came to pass, that, when Elisa¬
beth heard the salutation of Mary, the babe
leaped in her womb; and Elisabeth was filled
with the Holy Ghost:

42. And she spake out with a loud voice,
and said. Blessed art thou among women,
and blessed is the fruit of thy womb.

43. And whence is this to me, that the
mother of my Lord should come to me?

44. For, lo, as soon as the voice of thy sal¬
utation sounded in mine ears, the babe
leaped in my womb for joy.

45. And blessed is she that believed: for
there shall be a performance of those things
which were told her from the Lord.

46. And Mary said. My soul doth magnify
the Lord,

47. And my spirit hath rejoiced in God
my Saviour.

and the dowry money had been paid to
the girls father. After the betrothal, the
groom could claim the bride at any time.
The legal aspect of marriage was included
in the betrothal; the wedding was merely
a recognition of the agreement that had
already been established. Joseph had a
perfect right to travel with Mary to Beth¬
lehem. Of the house of David. By adoptive
right as the reputed son of Joseph, Jesus
could claim the lcingly heritage of the house
of David.

28. Highly favoured. The word may be
translated, full of grace, but it refers to
one who is a recipient of favor rather than
to the source of grace. 29. What manner
of salutation this should be. To be singled
out from all other women for a blessing
was disturbing. Mary could not under¬
stand why she had been selected for this
honor.

31. Thou shalt . . . call his name Jesus.
Jesus is the Greek form of the Hebrew
Joshua, which means, Jehovah is salva¬
tion. Compare Matthew's account of the
annunciation to Joseph (Mt 1:21). 32.
The throne of his father David. David's
descendants had reigned over Judah from
the United Kingdom to the Exile in one
unbroken dynasty. The angel predicted
that Jesus would complete this succes¬
sion. 33. And he shall reign over the
house of Jacob for ever. This reign can
be both temporal and spiritual.

34. How shall this be, seeing I know
not a man? Mary's question confirms the
statement of her virginity in verse 27.
Joseph had not yet taken her as his wife.

35. The Holy Ghost shall come upon
thee. In contrast to the pagan legends of
antiquity concerning the reputed off¬
spring of gods and men, there was no
pnysical intervention. The Holy Spirit's
creative act in the body of Mary provided
the physical means for the Incarnation.

36. Thy cousin Elizabeth. If Mary and
Elizabeth were first cousins, Jesus and
John the Baptist were second cousins.
38. Behold the handmaid of the Lord.
Mary's unhesitating acceptance showed
her devout and obedient character. She
was willing to risk disgrace and divorce
to comply with God's command.

43. The mother of my Lord. Eliza¬
beth's salutation shows that she was
ready to acknowledge Mary's Son as her
Lord.

46. My soul doth magnify the Lord.
Verses 46 to 56 are called the Magnificat,
from the first word in the Latin transla¬
tion. Compare the prayer of Hannah (I
Sam 2:1-10). 47. God my Saviour. Mary

196

LUKE 1 :48-70

48. For he hath regarded the low estate of
his handmaiden: for, behold, from hence¬
forth all generations shall call me blessed.

49. For he that is mighty hath done to me
great things; and holy is his name.

50. And his mercy is on them that fear
him from generation to generation.

51. He hath showed strength with his
arm; he hath scattered the proud in the
imagination of their hearts.

52. He hath put down the mighty from
their seats, and exalted them of low degree.

53. He hath filled the hungry with good
things; and the rich he hath sent empty
away.

54. He hath holpen his servant Israel, in
remembrance of his mercy;

55. As he spake to our fathers, to Abra¬
ham, and to his seed for ever.

56. And Mary abode with her about three
months, and returned to her own house.

57. Now Elisabeth’s full time came that
she should be delivered; and she brought
forth a son.

58. And her neighbors and her cousins
heard how the Lord had showed great mercy
upon her; and they rejoiced with her.

59. And it came to pass, that on the
eighth day they came to circumcise the
child; and they called him Zacharias, after
the name of his father.

60. And his mother answered and said.
Not so; but he shall be called John.

61. And they said unto her. There is none
of thy kindred that is called by this name.

62. And they made signs to his father,
how he would have him called.

63. And he asked for a writing table, and
wrote, saying, His name is John. And they
marveled all.

64. And his mouth was opened immedi¬
ately, and his tongue loosed, and he spake,
and praised God.

65. And fear came on all that dwelt round
about them: and all these sayings were
noised abroad throughout all the hill country
of Judea.

66. And all they that heard them laid
them up in their hearts, saying, What man¬
ner of child shall this be? And the hand of
the Lord was with him.

67. And his father Zacharias was filled
with the Holy Ghost, and prophesied,
saying,

68. Blessed be the Lord God of Israel; for
he hath visited and redeemed his people,

69. And hath raised up a horn of salvation
for us in the house of his servant David;

70. As he spake by the mouth of his holy

was not sinless; she acknowledged her
need of a Saviour. 48. Handmaiden (Gr.
doule). Literally, a female slave . 49.
Hath done to me great things. Better: hath
done great things for me. 51. The imag¬
ination of their hearts. Imagination (cf. I
Chr 29:18) carries the meaning of con¬
ceit,” or the boastful expectations of
which they were proud. 54. Holpen. Old
English for “helped.”

C. The Birth of John. 1:57-80.

59. To circumcise the child. A Jew¬
ish boy was circumcised eight days after
birth, at which time a name was usually
given him. 60. Called John. John from the
Hebrew Yohanan, means “God is gra¬
cious.” 61. There is none of thy kindred
that is called by this name. Children usu¬
ally carried family names. In this case
the choice of a different name was sig¬
nificant of special expectation for the
child. 63. He asked for a writing table.
Wax tablets were used in ancient times
for temporary notes.

65. These sayings were noised abroad.
Perhaps Luke learned of these facts
through talking with some of the people
who lived in the hill country.

67. Filled with the Holy Ghost. This
phrase is used eight times in the Lukan
writings, including two previous occur¬
rences in this chapter (1:15,41). In all
eight instances it is connected with equip¬
ment for speech or preaching. It implies
a special control and preparation by the
Spirit for delivering a message from God.
Prophesied. This word does not apply ex¬
clusively to prediction, but may refer to
the declaration of God's message for men,
whether it relates to the past, the present,
or the future.

68. Blessed be the Lord God of Israel.
Luke, although a Gentile, connects the
heart of the message with the God of the
OT. Visited and redeemed his people.
Zacharias recognized in the birth of John
the beginnings of the fulfillment of the
coming of the Messiah. 69. An horn of
salvation. The horns of an ox were a sym¬
bol of power. Many passages in the OT
use this figure of speech, especially in the
Psalms (cf. Ps 18:2; 89:24; 132:17; 148:
14). 70. His holy prophets. God has had
his representatives in all ages and in all
places. Enoch, who was Gods messenger
before the Flood, was called a prophet
(Jude 14). 73. The oath. The Lord had
sworn to Abraham that his descendants
would be preserved through the bondage
of Egypt, and that they should possess

197

LUKE 1:71-2:8

prophets, which have been since the world
began:

71. That we should be saved from our
enemies, and from the hand of all that hate

us;

72. To perform the mercy promised to
our fathers, and to remember his holy cove¬
nant;

73. The oath which he sware to our father
Abraham,

74. That he would grant unto us, that we,
being delivered out of the hand of our ene¬
mies, might serve him without fear,

75. In holiness and righteousness before
him, all the days of our life.

76. And thou, child, shalt be called the
prophet of the Highest: for thou shalt go be¬
fore the face of the Lord to prepare his ways;

77. To give knowledge of salvation unto
his people by the remission of their sins,

78. Through the tender mercy of our
God; whereby the dayspring from on high
hath visited us,

79. To give light to them that sit in dark¬
ness and in the shadow of death, to guide our
feet into the way of peace.

80. And the child grew, and waxed strong
in spirit, and was in the deserts till the day of
his showing unto Israel.

CHAPTER 2

AND it came to pass in those days, that there
went out a decree from Caesar Augustus,
that all the world should be taxed.

2. (And this taxing was first made when
Cyrenius was governor of Syria.)

3. And all went to be taxed, every one
into his own city.

4. And Joseph also went up from Galilee,
out of the city of Nazareth, into Judea, unto
the city of David, which is called Bethlehem,
(because he was of the house and lineage of
David,)

5. To be taxed with Mary his espoused
wife, being great with child.

6. And so it was, that, while they were
there, the days were accomplished that she
should be delivered.

7. And she brought forth her firstborn
son, and wrapped him in swaddling clothes,
and laid him in a manger; because there was
no room for them in the inn.

8. And there were in the same country
shepherds abiding in the field, keeping
watch over their flock by night.

the promised land (Gen 15:13,18). 78.
Dayspring from on high. Dayspring, an
old term for sunrise, refers to the rising
of the “Sun of righteousness” (see Mai
4:2). The entire passage contains echoes
of the last chapter of Malachi’s prophecy.

D. The Birth of Jesus. 2:1-20.

1. A decree, from Caesar Augustus.
Luke is the only one of the Gospel writ¬
ers who dates his material by the reigning
emperor (see also 3:1). Decree (Gr. dog -
ma). An imperial order. Caesar Augustus.
The first emperor of Rome, who reigned
from 27 b.c. to a.d. 14. All the world.
This means all the empire, not the entire
known world. Taxed. Augustus had or¬
dered a census of the empire which would
serve as a basis for taxation. The decree
was issued about 8 b.c., but probably
did not actually go into effect until a few
years later. 2. Cyrenius was governor of
Syria. P. Sulpicius Quirinius was made
governor of Syria in a.d. 6, and took a
census of Judea at that time. There is
good evidence that he was twice governor
of Syria, and that his first governorship
was from 4 b.c. to a.d. 1 . The preceding
census may have been closing when he
first took office.

3. Into his own city. In Judea each
man went back to the city of his ances¬
tors, where his family records were kept.
4. Galilee was the region around the
Lake of Gennesaret, or Lake of Galilee.
It had a large Gentile population, and
from the days of the prophets had been
known as “Galilee of the Gentiles” (Isa
9:1). Nazareth. A city in the hills of Gal¬
ilee, located on the trade route that ran
from the coastal plain across to Damas¬
cus and the East. Judea. The province
south of Samaria and north of Edom and
the desert, bounded on the west by the
Mediterranean Sea and on the east by
the Jordan River and the Dead Sea.
Bethlehem. The original home of David’s
family. 5. Espoused wife. See on 1:27.

7. Firstborn son. This may imply that
Mary had other children later (cf Mk 6:
3). Manger. A feeding trough for cattle.
Joseph and Mary may have taken shelter
in the stable. Tradition says that it was
a cave in the side of the hill behind the
inn.

8. Keeping watch over their flock by
night. The exact date of Jesus birth is
unknown; the legendary date of Decem¬
ber 25 cannot be traced back farther
than the fourth century. 9. The heavenly
visitation was attended with the radiance

198

LUKE 2:9-25

9. And, lo, the angel of the Lord came
upon them, and the glory of the Lord shone
round about them; and they were sore
afraid.

10. And the angel said unto them, Fear
not: for, behold, I bring you good tidings of
great joy, which shall be to all people.

11. For unto you is bom this day in the
city of David a Saviour, which is Christ the
Lord.

12. And this shall be a sign unto you; Ye
shall find the babe wrapped in swaddling
clothes, lying in a manger.

13. And suddenly there was with the
angel a multitude of the heavenly host prais¬
ing God, and saying,

14. Glory to God in the highest, and on
earth peace, good will toward men.

15. And it came to pass, as the angels
were gone away from them into heaven, the
shepherds said one to another. Let us now go
even unto Bethlehem, and see this thing
which is come to pass, which the Lord hath
made known unto us.

16. And they came with haste, and found
Mary and Joseph, and the babe lying in a
manger.

17. And when they had seen it, they made
known abroad the saying which was told
them concerning this child.

18. And all they that heard it wondered at
those things which were told them by the
shepherds.

19. But Mary kept all these things, and
pondered them in her heart.

20. And the shepherds returned, glori¬
fying and praising God for all the things that
they had heard and seen, as it was told unto
them.

21. And when eight days were accom¬
plished for the circumcising of the child, his
name was called Jesus, which was so named
of the angel before he was conceived in the
womb.

22. And when the days of her purification
according to the law of Moses were accom¬
plished, they brought him to Jerusalem, to
present him to the Lord;

23. (As it is written in the law of the Lord,
Every male that openeth the womb shall be
called holy to the Lord;)

24. And to offer a sacrifice according to
that which is said in the law of the Lord, A
pair of turtledoves, or two young pigeons.

25. And, behold, there was a man in Jeru¬
salem, whose name was Simeon; and the
same man was just and devout, waiting for
the consolation of Israel: and the Holy Ghost
was upon him.

of the divine glory that was present when
God manifested himself (Ex 16:10; 20:
18; 40:34; II Chr 7:1; Ezk 1:27,28).

10. Fear not. The angels word was
the usual greeting for men to whom such
an apparition would be terrifying (cf.
1:13,30), All people. The ASV translates
more accurately, all the people, meaning
Israel. 11. Saviour. In the OT God was
the Saviour of his people (Isa 25:9; 33:
22). While the prophets thought of him
chiefly as a saviour from political oppres¬
sion, Luke broadens the concept to make
Jesus a Saviour from sin. Christ the Lord.
Christ means anointed, the Messiah of
Israel, who was the promised Deliverer.
Lord. A title that the Greek pagans ap¬
plied to their kings, whom they hailed as
gods. A Christian can apply the title only
to Christ (I Cor 8:6). 12. And this shall
be a sign. Literally, the sign. 14. Peace,
good will toward men. The ASV follows
a different manuscript reading —among
men of his good pleasure. The peace is
not given to men who possess good will
toward God, but to men whom he is in¬
clined to favor.

15. This thing which is come to pass.
The shepherds did not doubt the reality
of the angel's proclamation, but accepted
it at face value. 19. Mary kept . . . and
pondered them in her heart. The appear¬
ance of the heavenly visitors to the shep¬
herds confirmed the mysterious secret of
the Annunciation.

E. The Presentation in the Temple.
2:21-40.

21. And when eight days were ac¬
complished. Jesus, like John, was named
according to the message of Gabriel (1:13,
59-63). The circumcision may have taken
place in Bethlehem. 22. The days of her
purification. According to the law of
Moses, a woman who had a male child
was reckoned unclean for seven days. On
the eighth day the child was circumcised,
and she remained unclean for thirty-three
days afterwards. At the end of that time
she presented a sacrifice at the Temple
and was ceremonially cleansed (Lev 12:2-
6). The sacrifice offered was in proportion
to the financial ability of the family. 24.
A pair of turtledoves. The offering of the
birds indicates that Joseph and Mary were
poor (Lev 12:8). For the presentation of
the offering they traveled to Jerusalem,
which was only a few miles from Bethle-
hem.

25. Simeon. Simeon may have been
one of the Hasidim, sincere and earnest

199

LUKE 2:26-43

26. And it was revealed unto him by the
Holy Ghost, that he should not see death, be¬
fore he had seen the Lord’s Christ.

27. And he came by the Spirit into the
temple: and when the parents brought in the
child Jesus, to do for him after the custom of
die law,

28. Then took he him up in his arms, and
blessed God, and said,

29. Lord, now lettest thou thy servant de¬
part in peace, according to thy word:

30. For mine eyes have seen thy salvation,

31. Which thou hast prepared before the
face of all people;

32. A light to lighten the Gentiles, and
the glory of thy people Israel.

33. And Joseph and his mother marveled
at those things which were spoken of him.

34. And Simeon blessed them, and said
unto Mary his mother. Behold, this child is
set for the fall and rising again of many in Is¬
rael; and for a sign which shall be spoken
against;

35. (Yea, a sword shall pierce through thy
own soul also;) that the thoughts of many
hearts may be revealed.

36. And there was one Anna, a prophet¬
ess, the daughter of Phanuel, of the tribe of
Aser: she was of a great age, and had lived
with a husband seven years from her virgin¬
ity;

37. And she was a widow of about four¬
score and four years, which departed not
from the temple, but served God with fast¬
ings and prayers night and day.

38. And die coming in that instant gave
thanks likewise unto the Lord, and spake of
him to all them that looked for redemption
in Jerusalem.

39. And when they had performed all
things according to the law of the Lord, they
returned into Galilee, to their own city Naz¬
areth.

40. And the child grew, and waxed strong
in spirit, filled with wisdom; and the grace of
God was upon him.

41. Now his parents went to Jerusalem
every year at the feast of the passover.

42. And when he was twelve years old,
they went up to Jerusalem after the custom
of the feast.

43. And when they had fulfilled the days,
as they returned, the child Jesus tarried be¬
hind in Jerusalem; and Joseph and his
mother knew not of it

worshipers of God, who kept the Law
in spirit as well as in letter. Just expresses
his attitude toward men; devout, his at¬
titude to God. Consolation of Israel. The
expected Messiah, who would deliver the
Jews from their oppressors. 26. And it
was revealed unto him. A special indi¬
vidual prediction was given to Simeon as
a reward for his devotion. 28. Blessed
God, and said. The words of Simeon,
like the Psalms of David, were spoken
in Hebrew poetry.

32. A light to lighten the Gentiles.
Simeon perceived the true purpose of
God to reach out to the Gentiles as well
as to Israel. Luke, a Gentile, must have
been specially interested in his prophecy.
34. This child. Tesus was not just one
more Jewish child, but was pivotal for
faith. Those who believed in him rose to
new heights; those who rejected him fell
into darker despair. 35. Yea, a sword.
Simeon hinted that Mary would suffer
deep sorrow because of Him.

36. Anna, a prophetess. In both Old
and New Testament times, women were
gifted with prophetic powers. Deborah
(Jud 4:4) was one of the earliest leaders
of Israel, and the daughters of Philip the
evangelist prophesied (Acts 21:9). 37.
She was a widow of about fourscore and
four years. Anna had lived with a hus¬
band seven years before his death. If
she was married at the age of twelve, she
must now have been over one hundred
years of age, unless Luke intended eighty-
four years to comprise her total age. Like
Simeon, she belonged to the pious rem¬
nant of Judaism. 38. Redemption in Jeru¬
salem. The greatness of Anna’s faith is
shown by her confidence that this infant
was the promised means of national
redemption.

40. And the child grew, and waxed
strong in spirit. Luke is the sole source of
information about Jesus’ childhood. All
sorts of fanciful legends about our Lord’s
youth were written and published in the
apocryphal Gospels, but none of them ap¬
pear in the Scriptures.

F. The Visit to Jerusalem. 2:41-52.

42. They went up to Jerusalem. De¬
vout Jews customarily attended the Pass-
over at Jerusalem. Jesus, being twelve
years old, was approaching the normal
age for being received into Judaism as
a * son of the law,” which would make
him a full member of the religious com¬
munity. 43. Jesus tarried behind. Like
any normal boy, he may have been in¬
trigued by the sights of the city; it is

200

LUKE 2:44-52

44. But they, supposing him to have been
in the company, went a day’s journey; and
they sought him among their kinsfolk and
acquaintance.

45. And when they found him not, they
turned back again to Jerusalem, seeking him.

46. And it came to pass, that after three
days they found him in the temple, sitting in
the midst of the doctors, both hearing them,
and asking them questions.

47. And all that heard him were aston¬
ished at his understanding and answers.

48. And when they saw him, they were
amazed: and his mother said unto him, Son,
why hast thou thus dealt with us? behold,
thy father and I have sought thee sorrowing.

49. And he said unto them, How is it that
ye sought me? wist ye not that I must be
about my Father’s business?

50. And they understood not the saying
which he spake unto them.

51. And he went down with them, and
came to Nazareth, and was subject unto
them: but his mother kept all these sayings
in her heart.

52. And Jesus increased in wisdom and
stature, and in favor with God and man.

more likely that he was particularly inter¬
ested in the teaching of the rabbis.

46. They found him in the temple.
His interest shows that he had awakened
to the need of understanding the Law. He
was listening closely to the leading teach¬
ers, who were astounded by the clarity
and insight of his replies to their ques¬
tions. 48. Son, why hast thou thus dealt
with us? Like any true mother, Mary had
missed him when the caravan had stopped
at the end of the day. She was obviously
worried. 49. About my Father’s business.
The ASV translates: Knew ye not that l
must be in my Fathers house? Both ren¬
derings imply that the youth had a keen
realization of his relation to God. He was
astounded that Mary and Joseph had not
understood that relation, and he reminded
them that since Cod was his true Father,
he belonged in God's house.

50. And they understood not. Joseph
and Mary did not comprehend the full im-
ort of Jesus' words, which were the
rst recorded sign of his growing inde¬
pendence (cf. Jn 2:4). 51. And was sub¬
ject unto them. Jesus’ independence was
not rebellion. He returned to Nazareth
and remained with the family until the
beginning of his public ministry. Kept
all these sayings in her heart. Though
she did not understand what he meant,
Mary did not forget his words. Perhaps
Luke learned of them directly from her.

52. And Jesus increased in wisdom and
stature, and in favour with God and man.
Pie was not a prodigy in the sense that
he was abnormal. Increased (Gr. “in¬
crease” is lit., cut ones way forward)
means that there was growth in his
size, consciousness, and comprehension
of events. He was perfect in every stage
as he attained it. He was free from the
flaws that disfigure the rest of men at
each stage of growth.

III. The Appearance of the Saviour. 3:1
-4:15.

The account of the ministry of John the
Baptist, the genealogy, and the tempta¬
tion of Jesus are intended to give a back¬
ground for the Saviour whom Luke is
presenting. The baptism relates him to
contemporary spiritual life; the genealogy
affirms his relation to the human race;
and the temptation proves his competence
to meet the moral problems that confront
humanity.

A. The Introduction of John the Bap¬
tist. 3:1-20.

LUKE 3:1-7

CHAPTER 3

NOW in the fifteenth year of the reign of Ti¬
berius Caesar, Pontius Pilate being governor
of Judea, and Herod being tetrarch of Gali¬
lee, and his brother Philip tetrarch of Iturea
and of the region of Trachonitis, and Lysa-
nias the tetrarch of Abilene,

2. Annas and Caiaphas being the high
priests, the word of God came unto John the
son of Zacharias in the wilderness.

3. And he came into all the country about
Jordan,'preaching the baptism of repentance
for the remission of sins;.

4. As it is written in the book of the words
of Esaias the prophet, saying. The voice of
one crying in the wilderness, Prepare ye the
way of the Lord, make his paths straight.

5. Every valley shall be filled, and every
mountain and hill shall be brought low; and
the crooked shall be made straight, and the
rough ways shall be made smooth;

6. And all flesh shall see the salvation of
God.

7. Then said he to the multitude that
came forth to be baptized of him, O genera¬
tion of vipers, who hath warned you to flee
from the wrath to come?

1. Now in the fifteenth year of the
reign of Tiberius Caesar. Luke, being a
careful historian, dates the beginning of
the Saviours career by the year of the
reigning emperor. Tiberius was the
adopted son of Augustus (2:1). Since he
succeeded to the throne in a.d. 14, his
fifteenth year would be about a.d. 28 or
29. The other personages named here
were ruling in Palestine at the same time.
Governor. Pontius Pilate, who is men¬
tioned again in connection with the trial of
Jesus (23:1-25), was procurator (imperial
governor) of Judea from a.d. 26 to 36.
He was responsible to the emperor for
the welfare of the province. Tetrarch of
Galilee. A tetrarch was strictly the ruler
of one quarter of a given territory. Herod
was Antipas, a son of Herod the Great,
who ruled over Galilee and the territory
east of the Jordan River. Ituraea, the
realm of Philip, another son of Herod the
Great, lay to the northeast df Galilee,
and east of Mount Hermon. Of Lysanias
little is known, except that he was mon¬
arch of the little kingdom of Abilene on
the eastern slope of the Lebanon moun¬
tains, northeast of Damascus. 2. Annas
and Caiaphas. Caiaphas was the ruling
high priest; Annas, his father-in-law, was
high priest emeritus, and wielded a
strong influence (Jn 18:13). The word
of God. The divine call came to John
as it did to OT prophets (Hos 1:1; Joel
1:1; Jon 1:1; Mic 1:1).

3. The baptism of repentance. Plum¬
mer (ICC, p. 86) says that “repentance
baptism” is baptism connected with re¬
pentance, an external symbol of the in¬
ward change. Repentance means a
change of mind or attitude that is not
solely emotional, but that involves a re¬
versal of previous thinking and conduct.
For the remission of sins. The purpose of
John's preaching was to bring men into
the experience of forgiveness. 4. Make
his paths straight. See Isa 40:3-5. In an¬
cient times there were few paved roads.
When a king traveled, his subjects built
highways for him so that his chariot
would not be mired in mud or in sand.
Similarly, John was preparing the way
for Jesus by his preaching so that all flesh
might see Gods salvation. By equating
the prophets words (Isa 40:3), “Prepare
ye the way of the Lord [Jehovah]” with
John's mission, Luke shows that he
ascribes deity to Christ. 6. And all flesh
shall see the salvation of God, The writer
makes plain at the outset of Jesus' minis¬
try that He had a universal message.

7. O generation of vipers. Like his

202

LUKE 3:8-23

8. Bring forth therefore fruits worthy of
repentance, and begin not to say within
yourselves. We have Abraham to our father:
for I say unto you. That God is able of these
stones to raise up children unto Abraham.

9. And now also the axe is laid unto the
root of the trees: every tree therefore which
bringeth not forth good fruit is hewn down,
and cast into the fire.

10. And the people asked him, saying,
What shall we do then?

11. He answereth and saith unto them,
He that hath two coats, let him impart to
him that hath none; and he that hath meat,
let him do likewise.

12. Then came also publicans to be bap¬
tized, and said unto him, Master, what shall
we do?

13. And he said unto them, Exact no more
than that which is appointed you.

14. And the soldiers likewise demanded of
him, saying, And what shall we do? And he
said unto them, Do violence to no man, nei¬
ther accuse any falsely; and be content with
your wages.

15. And as the people were in expecta¬
tion, and all men mused in their hearts of
John, whether he were the Christ, or not;

16. John answered, saying unto them all,

I indeed baptize you with water; but one
mightier than I cometh, the latchet of whose
shoes I am not worthy to unloose: he shall *
baptize you with the Holy Ghost and with
fire:

17. Whose fan is in his hand, and he will
thoroughly purge his floor, and will gather
the wheat into his gamer; but the chaff he
will bum with fire unquenchable.

18. And many other things in his exhorta¬
tion preached he unto the people.

19. But Herod the tetrarch, being re¬
proved by him for Herodias his brother Phil¬
ip’s wife, and for all the evils which Herod
had done,

20. Added yet this above all, that he shut
up John in prison.

21. Now when all the people were bap¬
tized, it came to pass, that Jesus also being
baptized, and praying, the heaven was
opened,

22. And the Holy Ghost descended in a
bodily shape like a dove upon him, and a
voice came from heaven, which said. Thou
art my beloved Son; in thee I am well
pleased.

23. And Jesus himself began to be about
thirty years of age, being (as was supposed)
the son of Joseph, which was the son of Heli,

24. Which was the son of Matthat, which

prophetic forebears, John denounced the
sins of the people in vigorous language,
8. We have Abraham to our father. To is
equivalent to the modem “as.” Jews
were singularly proud of Abraham as the
head of their race, with whom God had
made his covenant. Believing that they
inherited the blessing of God through
Abraham, they trusted in their descent
from him to bring them salvation (Jn 8:
33). John the Baptist warned them that
God would make the very stones to be¬
come descendants of Abraham. 9. The
axe is laid unto the root of the trees. Un¬
productive trees were cut down for fire¬
wood. The nation had not brought forth
fruits that God expected, and judgment
was imminent.

11. Meat in the AV does not mean
flesh alone, as it does today in our vo¬
cabulary, but is a general word for food.
12. Publicans were tax collectors, noted
for their rapacity. A certain part of mens
earnings was demanded for taxes, but
the publicans usually asked more, and en¬
riched themselves by the difference. They
were hated by the people, who considered
them traitors because they worked for
Rome. 14. And the soldiers likewise.
Soldiers were often brutal to civilians,
and practiced extortion upon them. Do
violence to no man. The Greek word for
do violence (diaseisete) means “to shake
down,” an ancient counterpart of modern
slang.

15. Whether he were the Christ or not.
Christ is a general term meaning “Mes¬
siah.” It is a title, not a proper name. 16.
Latchet. A shoelace. He shall baptize you
with the Holy Ghost and with fire. As
baptism with water signifies repentance,
so the coming of the Holy Spirit is proof
of the presence of God. Fire is a symbol
of purification and power. 17. Whose fan
is in his hand. The “fan” was the win¬
nowing shovel, used to throw grain into
the air so that die chaff would blow away,
while the clean kernels fell back to the
threshing floor.

19. Herod the tetrarch. Herod had
married Herodias, the wife of his brother
Philip. When John reproved him publicly,
Herodias was enraged, and demanded
that John be imprisoned. Herod arrested
him, and finally, at his wife's request, or¬
dered the Baptist's execution.

B. The Baptism of Jesus. 3:21,22.

21. Jesus . . . being baptized. By sub¬
mitting to the baptism of John, he classed
himself with sinners, though sinless him-

203

LUKE 3:2438

was the son of Levi, which was the son of
Melchi, which was the son of Janna, which
was the son of Joseph,

25. Which was the son of Mattathias,
which was the son of Amos, which was the
son of Naum, which was the son of Esli,
which was the son of Nagge,

26. Which was the son of Maath, which
was the son of Mattathias, which was the son
of Semei, which was the son of Joseph,
which was the son of Juda,

27. Which was the son of Joanna, which
was the son of Rhesa, which was the son of
Zorobabel, which was the son of Salathiel,
which was the son of Neri,

28. Which was the son of Melchi, which
was the son of Addi, which was the son of
Cosam, which was the son of .Elmodam,
which was the son of Er,

29. Which was the son of Jose, which was
the son of Eliezer, which was the son of
Jorim, which was the son of Matthat, which
was the son of Levi,

30. Which was the son of Simeon, which
was the son of Juda, which was the son of Jo¬
seph, which was the son of Jonan, which was
the son of Eliakim,

31. Which was the son of Melea, which
was the son of Menan, which was the son of
Mattatha, which was the son of Nathan,
which was the son of David,

32. Which was the son of Jesse, which
was the son of Obed, which was the son of
Booz, which was the son of Salmon, which
was the son of Naasson,

33. Which was the son of Aminadab,
which was the son of Aram, which was the
son of Esrom, which was the son of Phares,
which was the son of Juda,

34. Which was the son of Jacob, which
was the son of Isaac, \Vhich was the son of
Abraham, which was the son of Thara,
which was the* son of Nachor,

35. Which was the son of Saruch, which
was the son of Ragau, which was the son of
Phalec, which was the son of Heber, which
was the son of Sala,

36. Which was the son of Cainan, which
was the son of Arphaxad, which was the son
of Sem, which was the son of Noe, which
was the son of Lamech,

37. Which was the son of Mathusala,
which was the son of Enoch, which was the
son of Jared, which was the son of Maleleel,
which was the son of Cainan,

38. Which was the son of Enos, which
was the son of Seth, which was the son of
Adam, which was the son of God.

self, and began his redemptive mission.
The opening of heaven was the divine ac¬
knowledgment of Jesus* sonship. 22. And
the Holy Ghost descended. The dove was
a symbol of innocence and harmlessness,
a messenger of peace (cf. Gen 8:8,9). A
voice came from heaven. Compare Luke
9:35; John 12:28.

C. The Genealogy. 3:23-28.

23. And Jesus began to be about thirty
years of age, being (as was supposed) the
son of Joseph. The genealogy of Jesus dis¬
agrees with that of Matthew, which gives
the legal line of royal descent. Luke’s
gives 3ie human line, possibly through
Mary, if Joseph is reckoned as her father’s
son through marriage. Luke carries the
line back to Adam to emphasize Jesus’
descent from the first father of the human
race, while Matthew begins with the
covenant heads: Abraham, to whom God
promised the land (Gen 12:7), and David,
to whom He pledged an everlasting king¬
dom (II Sam 7:12,13,16). The names in
the genealogy differ from the spelling in
the OT because they are given in Greek
form.

D. The Temptation. 4:1-13.

The account of the temptation of our
Lord is given in both Luke and Matthew.
Jesus, like Adam (Gen 3:6), was tested
in the three areas of physical appetite,
worldly ambition, and spiritual attainment,
in order that he might be proved compe¬
tent for his mission. Where the first man
failed, he triumphed.

1. Led by the Spirit. The first recorded
directive of the Holy Spirit led to testing.
The wilderness. The traditional scene of
the Temptation is a barren territory north¬
west of the Dead Sea, completely devoid
of vegetation or shelter of any kind. 2.
Forty days. A common period for trial
(Gen 7:4; Ex 24:18; I Kgs 19:8; Jon 3:4).

3. If thou be the Son of God. The
Greek condition used implies that the
devil did not doubt that Jesus was the
Son of God, but rather assumed that Jesus
did possess the right to create. Bread.
Bread in Palestine was not in the form
of oblong loaves, but in flat round cakes.
The stones on the ground looked like
cakes of bread. 4. It is written. Jesus did
not compose his own answer for the
tempter, but drew his reply from the reve¬
lation of Scripture. Man shall not live by
bread alone (Deut 8:3). Man needs bread,
out bread is not all he needs. Material
gratification of the appetites can never sat-

204

LUKE 4:115

CHAPTER 4

AND Jesus being full of the Holy Ghost re¬
turned from Jordan, and was led by the
Spirit into the wilderness,

2. Being forty days tempted of the devil.
And in those days he did eat nothing: and
when they were ended, he afterward hun¬
gered.

3. And the devil said unto him, If thou be
the Son of God, command this stone that it
be made bread.

4. And Jesus answered him, saying, It is
written, That man shall not live by bread
alone, but by every word of God.

5. And the devil, taking him up into a
high mountain, showed unto him all the
kingdoms of the world in a moment of time.

6. And the devil said unto him, All this
power will I give thee, and the glory of
them: for that is delivered unto me; and to
whomsoever I will, I give it.

7. If thou therefore wilt worship me, all
shall be thine.

8. And Jesus answered and said unto him,
Get thee behind me, Satan: for it is written.
Thou shalt worship the Lord thy God, and
him only shalt thou serve.

9. And he brought him to Jerusalem, and
set him on a pinnacle of the temple, and said
unto him, If thou be the Son of God, cast
thyself down from hence:

10. For it is written, He shall give his an¬
gels charge over thee, to keep thee:

11. And in their hands they shall bear
thee up, lest at any time thou dash thy foot
against a stone.

12. And Jesus answering said unto him, It
is said. Thou shalt not tempt the Lord thy
God.

13. And when the devil had ended all the
temptation, he departed from him for a sea¬
son.

14. * And Jesus returned in the power of
the Spirit into Galilee: and there went out a
fame of him through all the region round
about.

15. And he taught in their synagogues,
being glorified of all.

isfy the deepest longings of the human
spirit,

5. All the kingdoms of the world. From
the heights of the mountain range one
could see the territories formerly occupied
by the empires of Egypt, Assyria, Baby¬
lon, Persia, Greece, and now Rome. 6.
All this power will I give thee. Christ had
come to claim the world as his kingdom,
and the devil was offering it to him on
“easy” terms. 7. If thou therefore wilt wor¬
ship me. By worshiping, Jesus would
trade his independence for the kingdoms
of the world. If he accepted these terms,
he would not actually be the sovereign,
because he would be compelled to ac¬
knowledge the overlordship of Satan. 8.
Thou shalt worship the Lord thy God
(Deut 6:13). He would admit only the
authority of God as supreme. He could
not compromise.

9. A pinnacle of the temple. One of the
battlements or towers (Gr. pterygion , “a
little wing”), that overlooked the court¬
yard or. perhaps the Kidron Valley. If
Jesus had leaped from the battlement and
had landed unharmed among the crowds
below, they would have hailed him as the
Messiah from heaven, and his reputation
would have been made instantly. 10. It
is written. In the third temptation the
devil omitted part of the verse, which
reads, “to keep thee in all thy ways.”
God had not promised to keep his serv¬
ant in an act of foolish presumption, but
only when he was walking in God’s ways
(seePs 91:11,12).

13. For a season. The words imply
that the temptation or attack was renewed
later. The Saviour lived constantly under
the pressure of evil. The devil is a real
personality, though not necessarily visible.

E. The Entrance into Galilee. 4:14,15.

Matthew, Mark, and Luke begin Jesus*
ministry with Galilee; John records an
earlier ministry in Judea (Jn 2:13—4:3) .
Luke stresses the place of the Holy Spirit
in the career of Jesus (cf. Lk 1:35; 3:21,
22; 4:1).

IV. The Active Ministry of the Sav¬
iour. 4:16—9:50.

The first part of our Lord’s ministry oc¬
cupied about two and one-half years. It
covers the choice of the apostles, the
larger amount of his teaching and heal¬
ing, and comes to its climax in the Trans¬
figuration. Luke was endeavoring to show
Theophilus the divine character of Jesus,

205

LUKE 4:16-28

16. And he came to Nazareth, where he
had been brought up: and, as his custom
was, he went into the synagogue on the sab¬
bath day, and stood up for to read.

17. And there was delivered unto him the
book of the prophet Esaias. And when he
had opened the book, he found the place
where it was written,

18. The Spirit of the Lord is upon me, be¬
cause he hath anointed me to preach the gos¬
pel to the poor; he hath sent me to heal the
broken-hearted, to preach deliverance to
the captives, and recovering of sight to the
blind, to set at liberty them that are bruised,

19. To preach the acceptable year of the
Lord.

20. And he closed the book, and he gave
it again to the minister, and sat down. And
the eyes of all them that were in the syna¬
gogue were fastened on him.

21. And he began to say unto them, This
day is this Scripture fulfilled in your ears.

22. And all bare him witness, and won¬
dered at the gracious words which proceeded
out of his mouth. And they said, Is not this
Joseph’s son?

23. And he said unto them. Ye will surely
say unto me this proverb, Physician, heal
thyself: whatsoever we have heard done in
Capernaum, do also here in thy country.

24. And he said. Verily I say unto you. No
prophet is accepted in his own country.

25. But I tell you of a truth, many widows
were in Israel in the days of Elias, when the
heaven was shut up three years and six
months, when great famine was throughout
all the land;

26. But unto none of them was Elias sent,
save unto Sarepta, a city of Sidon, unto a
woman that was a widow.

27. And many lepers were in Israel in the
time of Etiseus the prophet; and none of
them was cleansed, saving Naaman the Syr¬
ian.

28. And all they in the synagogue, when
they heard these things, were Sled with
wrath,

and the prophetic nature of his mission.

A. The Definition of His Ministry.
4:16-44.

16. Nazareth. Jesus began his ministry
in his home town. Into the synagogue.
During the Babylonian captivity after the
destruction of the Temple, the Jewish
people instituted synagogues as local cen¬
ters of worship. Even when the Temple
was restored, synagogue worship per¬
sisted. Luke notes that Jesus had been ac¬
customed to attend synagogue services
regularly on the Sabbath. Members par¬
ticipated in the service, and were fre¬
quently asked to read the Scripture and
make appropriate remarks. Paul did most
of his preacning in synagogues (cf. Acts
13:14,15). 17. The book of the prophet
Esaias. The synagogue followed a regular
order of readings. Jesus probably took
the passage that was usually read on that
day. 18. He hath anointed me. The pas¬
sage was taken from Isa 61:1,2, which
was a prophecy of the Messianic Age.

20. Book. The writings of the OT
were scrolls mounted on handles, which
were read by rolling up one side while un¬
rolling the other. Minister. After Jesus had
read, he rolled up the scroll and handed
it back to the assistant who had charge
of the Scriptures. Scrolls were costly to
make, and were very carefully preserved.

21. This day is this scripture fulfilled.
The readers opening words of comment
must have been a shock to his hearers.
They had known him from boyhood and
had taken him for granted. When he
claimed to be the fulfillment of this Mes¬
sianic prophecy, they were astounded.

22. The gracious words. Luke does not
give a verbatim report of all that Jesus
said. He must have expounded the first
part of the text, applying it to himself.
Is not this Joseph’s son? The question of
the villagers shows that they knew nothing
of Jesus’ origin, but assumed that he was
the son of Joseph and Mary by natural
birth. As he strengthened his claims, they
wondered what right he had to do so.

23. Physician, heal thyself. The Lord
often taught by proverbs or parables. On
this occasion he was anticipating the de¬
mand of the people that he perform in
Nazareth the miracles that he had done
in Capernaum. 24. No prophet is accepted
in his own country. In the following
verses Jesus pointed out not only that
he expected rejection by his own village,
but that his greatest ministry might be
to the Gentile world.

28. They . . . were filled with wrath.

206

LUKE 4:29-44

29. And rose up, and thrust him out of the
city, and led him unto the brow of the hill
whereon their city was built, that they might
cast him down headlong.

30. But he, passing through the midst of
them, went his way,

31. And came down to Capernaum, a city
of Galilee, and taught them on the sabbath
days.

32. And they were astonished at his doc¬
trine: for his word was with power.

33. And in the synagogue there was a
man, which had a spirit of an unclean devil,
and cried out with a loud voice,

34. Saying, Let us alone; what have we to
do with thee, thou Jesus of Nazareth? art
thou come to destroy us? I know thee who
thou art; the Holy One of God.

35. And Jesus rebuked him, saying. Hold
thy peace, and come out of him. And when
the devil had thrown him in the midst, he
came out of him, and hurt him not.

36. And they were all amazed, and spake
among themselves, saying, What a word is
this! for with authority and power he com-
mandeth the unclean spirits, and they come
out.

37. And the fame of him went out into
every place of the country round about.

38. And he arose out of the synagogue,
and entered into Simon’s house. And Simon’s
wife’s mother was taken with a great fever;
and they besought him for her.

39. And he stood over her, and rebuked
the fever; and it left her: and immediately
she arose and ministered unto them.

40. Now when the sun was setting, all
they that had any sick with divers diseases
brought them unto him; and he laid his
hands on every one of them, and healed
them.

41. And devils also came out of many,
crying out, and saying. Thou art Christ the
Son of God. And he rebuking them suffered
them not to speak: for they knew that he was
Christ.

42. And when it was day, he departed and
went into a desert place: and the people
sought him, and came unto him, and stayed
him, that he should not depart from them.

43. And he said unto them, I must preach
the kingdom of God to other cities also: for
therefore am I sent.

44. And he preached in the synagogues of
Galilee.

The announcement that he had no min¬
istry for the people of Nazareth because
they would not accept him aroused their
anger, and they tried to kill him by mob
action. 29. The brow of the hill. Naza¬
reth was built on hills, some of which
were quite steep. 30. Passing through the
midst of them. His commanding presence
and divine protection took him unharmed
through the angry mob.

31. Capernaum. A small city on the
shore of Galilee, about twenty-five miles
northeast of Nazareth. Jesus carried on
an extensive ministry in the synagogue.
Luke gives a sample day out of Jesus’ ca¬
reer, filled with teaching and healing.

33. A spirit of an unclean devil. De¬
mon is a better translation. Devil is prop¬
erly used only of Satan. Demon posses¬
sion was common in Jesus’ day, and was
distinguished from insanity (see Mt 4:
24). In places where the powers of evil
are recognized and worshiped, it is still
current. Demons are evil intelligences
who seek to gain control of human beings
as media of expression. 34. Let us alone.
The evil spirits recognized him and ex¬
pressed fear and hatred of him. 35. Hold
thy peace, and come out of him. Our Lord
never allowed the demons to advertise
him. His authority over them was a proof
of the validity of the Messianic claims that
he had made at Nazareth.

38. Simons house. The call of Simon
was recorded by John (Jn 1:41,42). Luke
has not mentioned him before, but takes
for granted the reader’s knowledge that
Simon was already a disciple. His sum¬
mons to service is given later. A great
fever, Only Luke uses the adjective
great, reflecting his medical interest. 40.
When the sun was setting. Sunset marked
the end of the Jewish day. With the clos¬
ing of the Sabbath, it was lawful to carry
the sick. So many were brought to the
Lord that he must have spent a large part
of the night in ministering to them.

42. He departed. Often after a busy
day Jesus retired from the crowds in order
to pray (see 5:16; 6:12). 43. The king¬
dom of God. The realm and rule of God
through the Messiah was the subject of
:he Saviour’s preaching. His ethics, his
leeds, his redemptive work, and his prom-
se to return all belong within the scope
)f this subject. The Jewish people of his
rime expected that the kingdom would
mean chiefly a restoration of the inde¬
pendence of Israel. Jesus gave it a much
fuller content.

B. The Proofs of His Power. 5:1—6:11.

207

LUKE 5:1-13

CHAPTER 5

AND it came to pass, that, as the people
pressed upon him to hear the word or God,
he stood by the lake of Gennesaret,

2. And saw two ships standing by the
lake: but the fishermen were gone out of
them, and were washing their nets.

3. And he entered into one of the ships,
which was Simon's, and prayed him that ne
would thrust out a little from the land. And
he sat down, and taught the people out of
the ship.

4. Now when he had left speaking, he said
unto Simon, Launch out into the deep, and
let down your nets for a draught.

5. And Simon answering said unto him.
Master, we have toiled all the night, and
have taken nothing: nevertheless at thy word
I will let down the net.

6. And when they had this done, they in¬
closed a great multitude of fishes: and their
net brake.

7. And they beckoned unto their partners,
which were in the other ship, that they
should come and help them. And they came,
and filled both the ships, so that they began
to sink.

8. When Simon Peter saw it, he fell down
at Jesus' knees, saying, Depart from me; for I
am a sinful man, O Lord.

9. For he was astonished, and all that
were with him, at the draught of the fishes
which they had taken:

10. And so was also James, and John, the
sons of Zebedee, which were partners with
Simon. And Jesus said unto Simon, Fear not;
from henceforth thou shalt catch men.

11. And when they had brought their
ships to land, they forsook all, and followed
him.

12. And it came to pass, when he was in a
certain city, behold a man full of leprosy;
who seeing Jesus fell on his face, and be¬
sought him, saying. Lord, if thou wilt, thou
canst make me clean.

13. And he put forth his hand, and
touched him, saying, I will: be thou clean.
And immediately the leprosy departed from
him.

This next division of Luke continues
the proofs of Jesus' power, preparatory to
a greater emphasis on public teaching.

1. Lake of Gennesaret. Another name
for the lake of Galilee. It is a large body
of water, about thirteen miles long and
eight miles wide, surrounded by hills. In
our Lord's day the region around it was
heavily populated, and there were numer¬
ous cities on its shores. Capernaum and
Bethsaida (to the north) were centers of
the fishing industry. 2. Washing their nets.
Cleaning the nets was the regular morn¬
ing's work after a night of fishing. 3. He
entered into one of the ships. The lake
front provided an auditorium, for there
was gently rising land along the shore,
and the acoustics were good. In order
that he might not be crowded, Jesus
borrowed Simon Peter's boat for a pulpit.

4. Let down your nets for a draught.
The fish came nearer the surface at night
to feed; in the daytime they went down
to the cooler waters deep in the lake. 5.
Nevertheless at thy word. Though Peter's
experience as a fisherman made him quite
sure that they would catch nothing, his
words show faith in Jesus. H$ was ready
to believe the Master's word even in
matters in which Jesus would not nat¬
urally be considered an expert. 6. Their
net brake. Literally, their nets began tt)
break . The catch of fish was so large
that neither the nets nor the boats could
hold it.

8. Depart from me; for I am a sinful
man, O Lord. This proof that Jesus knew
even more about fishing than Peter did,
and the gift of fish, which more than
compensated for the futile work of the
preceding night, made the disciple see
himself in a new light. In contrast with
Jesus, whose deity was indicated by this
miracle, Peter realized that he was sin¬
ful, and felt unworthy to have Jesus with
him. 10. Fear not; from henceforth thou
shalt catch men. Simon and his partners,
James and John, had already become
disciples of Jesus, but had continued with
their business. Now Jesus called them
to special service, and they left all to
follow him.

12. Full of leprosy. The language im¬
plies an advanced case. Leprosy was a
common disease in the Orient. In its final
stages it causes disfigurement of the body,
as the various members decay. The Law
required the segregation of lepers outside
the towns (Lev 13:45,46). If thou wilt.
The leper did not doubt Jesus' compe¬
tence to heal; he was uncertain of His at¬
titude. 13. I will. Since the disease was

208

LUKE 5:14-29

14. And he charged him to tell no man:
but go, and show thyself to the priest, and
offer for thy cleansing, according as Moses
commanded, for a testimony unto them.

15. But so much the more went there a
fame abroad of him: and great multitudes
came together to hear, and to be healed by
him of their infirmities.

16. And he withdrew himself into the wil¬
derness, and prayed.

17. And it came to pass on a certain day,
as he was teaching, that there were Pharisees
and doctors of the law sitting by, which were
come out of every town of Galilee, and
Judea, and Jerusalem: and the power of the
Lord was present to heal them.

18. And, behold, men brought in a bed a
man which was taken with a palsy: and they
sought means to bring him in, and to lay
him before him.

19. And when they could not find by
what tvay they might bring him in because
of the multitude, they went upon the house¬
top, and let him down through the tiling
with his couch into the midst before Jesus.

20. And when he saw their faith, he said
unto him, Man, thy sins are forgiven thee.

21. And the scribes and the Pharisees
began to reason, saying, Who is this which
speaketh blasphemies? Who can forgive sins,
but God alone?

22. But when Jesus perceived their
thoughts, he answering said unto them,
What reason ye in your hearts?

23. Whether is easier, to say, Thy sins be
forgiven thee; or to say. Rise up and walk?

24. But that ye may know that the Son of
man hath power upon earth to forgive sins,
(he said unto the sick of the palsy,) I say unto
thee. Arise, and take up thy couch, and go
into thine house.

25. And immediately he rose up before
them, and took up that whereon he lay, and
departed to his own house, glorifying God.

26. And they were all amazed, and they
glorified God, and were filled with fear,
saying. We have seen strange things to-day.

27. And after these things he went forth,
and saw a publican, named Levi, sitting at
the receipt of custom: and he said unto him,
Follow me.

28. And he left all, rose up, and followed
him.

29. And Levi made him a great feast in
his own house: and there was a great com¬
pany of publicans and of others that sat
down with them.

usually considered incurable, the sudden
healing may have been a surprise to the
man and to all who knew him. 14. Go,
and shew thyself to the priest. The Law
provided that cases of leprosy must be
inspected by the priests, who acted as
a board of health in the Jewish com¬
monwealth (Lev 14:1-32). Jesus wanted
the man to go through the proper chan¬
nels, so that he could be reinstated in
the community.

17. Pharisees and doctors of the law.
The fame of the Teacher had brought
to Galilee religious leaders from all parts
of the land. They were listening critical¬
ly to his teaching.

18. A man which was taken with a
palsy. The case was difficult, and heal¬
ing would be all the more convincing.

19. Let him down through the tiling.
Luke describes the house as a Roman
dwelling with a tile roof, such as would
have been found in the cities familiar
to his readers. 20. Man, thy sins are
forgiven thee. Our Lord began with the
man's spiritual need, which was greater
than his physical need.

21. Blasphemies. Jesus’ critics were
shocked at his assuming a right that be¬
longs to God alone—the right to forgive
sins. The Lord did not say that since he
was the Son of God with authority, they
were wrong in their assumption. Instead,
he proposed a test of that authority. 23.
Whether is easier. It would be easier to
say, “Thy sins be forgiven,” because if
they were not, there would be no out¬
ward evidence. If Jesus had commanded
healing, and the man had not been
healed, everybody would have known
that the healer was fraudulent.

24. Arise, and take up thy couch. Je¬
sus made his power to cure a test of his
power to forgive. By accomplishing what
his critics acknowledged as the more dif¬
ficult, he showed that he could do what
they thought to be easier. Couch is a
bedroll, not a piece of furniture. 25.
And immediately he rose up. The cure
was complete, and the Lord’s critics were
silenced. The miracle demonstrated that
Jesus could remove the paralysis of both
spirit and body.

27. Levi is identical with Matthew (Mt
9:9). Receipt of custom. Taxes on goods
transported along the caravan road were
levied by Herod s agents, of whom Mat¬
thew may have been one. 29. Levi made
him a great feast. Matthew, a man of
wealth, gave a special dinner for his as¬
sociates that they might meet Jesus. The
Pharisees had rejected the publicans ut-

209

LUKE 5:30 -6:1

30. But their scribes and Pharisees mur¬
mured against his disciples, saying, Why do
ye eat and drink with publicans and sinners?

31. And Jesus answering said unto them,
They that are whole need not a physician;
but they that are sick.

32. I came not to call the righteous, but
sinners to repentance.

33. And they said unto him, Why do the
disciples of John fast often, and make
prayers, and likewise the disciples of the
Pharisees; but thine eat and drink?

34. And he said unto them. Can ye make
the children of the bridechamber fast, while
the bridegroom is with them?

35. But the days will come, when the
bridegroom shall be taken away from them,
and then shall they fast in those days.

36. And he spake also a parable unto
them; No man putteth a piece of a new gar¬
ment upon an old; if otherwise, then both
the new maketh a rent, and the piece that
was taken out of the new agreeth not with
the old.

37. And no man putteth new wine into
old bottles; else the new wine will burst the
bottles, and be spilled, and the bottles shall
perish.

38. But new wine must be put into new
bottles; and both are preserved.

39. No man also having drunk old wine
straightway desireth new; for he saith, The
old is better.

CHAPTER 6

AND it came to pass bn the second sabbath
after the first, that he went through the corn
fields; and his disciples plucked the ears of
com, and did eat, rubbing them in their
hands.

terly and would have nothing to do with
them, but Jesus reached out to them.
Forgiveness was for publicans as well
as for others. 30. Publicans and sinners
were classed together. The publicans had
a reputation for avarice and graft. 32. I
came not to call the righteous. Jesus im¬
plied that,he could do nothing for the
“righteous” Pharisees, who were sure of
their own perfection. He wanted to reach
those who recognized and acknowledged
their need.

33, Why do the disciples of John fast
often. The people were puzzled, since Je¬
sus' ethical standards were no lower than
those of John and the Pharisees. They
wondered why his disciples were not as
strict as John s. 34. The children of the
bridechamber. The phrase is a Hebrew
idiom, meaning the friends of the bride¬
groom. While Jesus was with the dis¬
ciples, there was no reason for mourn¬
ing. But he intimated (v. 35) that some
day he would be taken away from them,
and that then fasting would be in order.
The figure of the friend of the bride¬
groom was used by Tohn the Baptist
himself in speaking of his relation to the
Lord (Jn 3:29).

36. And he spake also a parable. The
Lord's parables were illustrations or in¬
cidents taken from daily life by which
he conveyed spiritual teaching. They re¬
vealed truth to those who could discern
it, and concealed mysteries from those
who were not ready for them. Patched
garments were common in Palestine, be¬
cause the people were poor. New cloth,
sewed on an old garment, will shrink
when washed, and so will pull apart
the older and weaker cloth. 37. Bottles
were not glass containers, but skins of
animals used as sacks for liquid. The
old wineskins had lost their elasticity,
and would not hold the new wine, which
might still be in partial process of fer¬
mentation. Likewise the new teaching of
the kingdom of God could not be con¬
tained within the forms of the Law, but
must be expressed in new ways. A fresh
revelation had come in Christ, which de¬
manded a different form of worship.

6:1. The second sabbath after the first.
The phrase is a reference to the usage
of the Jewish calendar. It may mean the
second Sabbath that came in the se¬
quence after the opening of the religious
year at the Passover. Some manuscripts
of Luke omit the term entirely. Com in
the AV is a general word for grain.
Plucked the ears. Travelers were allowed
to pick grains or fruits for immediate

210

LUKE 6:2-19

2. And certain of the Pharisees said unto
them, Why do ye that which is not lawful to
do on the sabbath days?

3. And Jesus answering them said. Have
ye not read so much as this, what David did,
when himself was ahungered, and they
which were with him;

4. How he went into the house of God,
and did take and eat the showbread, and
gave also to them that were with him; which
it is not lawful to eat but for the priests
alone?

5. And he said unto them. That the Son of
man is Lord also of the sabbath.

6. And it came to pass also on another sab¬
bath, that he entered into the synagogue and
taught: and there was a man whose right
hand was withered.

7. And the scribes and Pharisees* watched
him, whether he would heal on the sabbath
day; that they might find an accusation
against him.

8. But he knew their thoughts, and said to
the man which had the withered hand. Rise
up, and stand forth in the midst. And he
arose and stood forth.

9. Then said Jesus unto them, I will ask
you one thing; Is it lawful on the sabbath
days to do good, or to do evil? to save life, or
to destroy it?

10. And looking round about upon them
all, he said unto the man, Stretch forth thy
hand. And he did so: and his hand was re¬
stored whole as the other.

11. And they were filled with madness;
and communed one with another what they
might do to Jesus.

12. And it came to pass in those days, that
he went out into a mountain to pray, and
continued all night in prayer to God.

13. And when it was day, he called unto
him his disciples: and of them he chose
twelve, whom also he named apostles;

14. Simon, (whom he also named Peter,)
and Andrew his brother, James and John,
Philip and Bartholomew,

15. Matthew and Thomas, James the son
of Alpheus, and Simon called Zelotes,

16. And Judas the brother of James, and
Judas Iscariot, which also was the traitor.

17. And he came down with them, and
stood in the plain, and the company of his
disciples, and a great multitude of people out
of all Judea and Jerusalem, and from the sea-
coast of Tyre and Sidon, which came to hear
him, and to be healed of their diseases;

18. And they that were vexed with un¬
clean spirits: and they were healed.

19. And the whole multitude sought to
touch him: for there went virtue out of him,
and healed them all.

consumption, but not to harvest freely
on another mans land (Deut 23:24,25).

2. That which is not lawful to do. The
strict interpretation of the Law regarded
picking and rubbing out grain as work,
which was not allowed on the Sabbath.

3. Have ye not read. Jesus referred to
the Scripture for a different illustration
from the life of David (I Sam 21:1-6). If
David could do in an emergency that
which was unlawful, why could not He?

5. Lord ... of the sabbath. In ad¬
dition to the authority to forgive sins,
Jesus claimed sovereignty over the Sab¬
bath law.

7. And the scribes and Pharisees
watched him. Angered by their defeat
in argument regarding Sabbath observ¬
ance and by the claims which they re¬
garded as presumptuous, the scribes and
Pharisees were now eager to trap Jesus.
9. Is it lawful on the sabbath days to do
good, or to do evil? Since it was lawful
to do good on the Sabbath, and since
healing was a good deed, the healing was
above criticism. 11. They were filled with
madness. Beaten in argument and dis¬
credited before the people, Jesus’ op¬
ponents were driven to desperation. This
verse marks the beginning of Christ’s
controversy with the Jewish leaders that
lasted all during the rest of his career.

C. The Choice of the Apostles. 6:12-
19.

12. Continued all night in prayer. The
rise of opposition and the problem of
choosing the right men as his close as¬
sociates called for protracted counsel with
the Father. 13. Disciples . . . apostles. A
disciple is a learner; an apostle is one
sent, commissioned to deliver a message.
14-16. The following list agrees with
those in Matthew and Mark (Mt 10:2-4;
Mk 3:16-19), except for the name of

J udas the brother of James, who may
e the same as Thaddaeus in the other
two Gospels.

17. And he came down with them, and
stood in the plain. Bible students have
questioned whether the following text is
parallel to the Sermon on the Mount
of Matthew 5—7, since the latter was
spoken on a mountain. Plain really means
“a level place,” which could have been
on the side of the mountain. Or, it is
possible that Jesus repeated his teaching
on more than one occasion. 19. Virtue.
An archaic translation for a word mean¬
ing power .

211

LUKE 6:20-37

20. And he lifted up his eyes on his disci¬
ples, and said. Blessed be ye poor: for yours
is the kingdom of God.

21. Blessed are ye that hunger now: for ye
shall be filled. Blessed are ye that weep now:
for ye shall laugh.

22. Blessed are ye, when men shall hate
you, and when they shall separate you from
their company , and shall reproach you, and
cast out your name as evil, for the Son of
man’s sake.

23. Rejoice ye in that day, and leap for
joy: for, behold, your reward is great in
heaven: for in the like manner did their fa¬
thers unto the prophets.

24. But woe unto you that are rich! for ye
have received your consolation.

25. Woe unto you that are full! for ye
shall hunger. Woe unto you that laugh rfow!
for ye shall mourn and weep.

26. Woe unto you, when all men shall
speak well of you! for so did their fathers to
the false prophets.

27. But I say unto you which hear, Love
your enemies, do good to them which hate
you,

28. Bless them that curse you, and pray
for them which despitefiilly use you.

29. And unto him that smiteth thee on the
one cheek offer also the other; and him that
taketh away thy cloak forbid not to take thy
coat also.

30. Give to every man that asketh of thee;
and of him that taketh away thy goods ask
them not again.

31. And as ye would that men should do
to you, do ye also to them likewise.

32. For if ye love them which love you,
what thank have ye? for sinners also love
those that love them.

33. And if ye do good to them which do
good to you, what thank have ye? for sinners
also do even the same.

34. And if ye leiid to them of whom ye
hope to receive, what thank have ye? for sin¬
ners also lend to sinners, to receive as much
again.

35. But love ye your enemies, and do
good, and lend, hoping for nothing again;
and your reward shall be great, and ye shall
be the children of the Highest: for he is kind
unto the unthankful and to the evil.

36. Be ye therefore merciful, as your
Father also is merciful.

37. Judge not, and ye shall not be judged:
condemn not, and ye shall not be con¬
demned: forgive, and ye shall be forgiven:

D. A Digest of His Teaching. 6:20-49.

Luke s report of the sermon differs
from that of Matthew in several respects.
He balances four beatitudes with four
woes, instead of giving nine beatitudes.
He omits the discussion of the applica¬
tion of the Law, and some of the teach¬
ing on prayer. A few parables in this
sermon are paralleled elsewhere in Luke.
There are no contradictions in the ac¬
counts, but only different arrangements
of material. The address was gauged par¬
ticularly for the disciples, although the
multitude listened to it.

20. Blessed be ye poor. While travel¬
ing with Jesus, the apostles had no visi¬
ble means of support, and were depen¬
dent on gifts. 21. Blessed are ye that
hunger now. Satisfaction comes only to
those who have a real desire. Matthew
implies that the hunger is spiritual.
Blessed are ye that weep. Jesus knew
that those who were faithful to him would
have to share in his sorrows, but he

! >romised them also a share in his triumph
cf. Jn 16:20). 22. Blessed . . . when
men shall hate you. The conflict which
had already begun between Jesus and
the leaders of the nation involved his
followers also (cf. Jn 15:18-25).

27. Love your enemies. Love was the
heart of the Saviour's teaching, because
it is the essence of the character of God.
29. Unto him that smiteth thee on the
one cheek offer also the other. The Lord
was trying to teach his disciples love in¬
stead of revenge. They were to follow
his example in returning good for evil.
35. Love ye your enemies. The principle
that Jesus inculcated was the one that
brought him to earth (cf. Rom 5:8; I Jn
4:10).

212

LUKE 6:38-49

38. Give, and it shall be given unto you;
good measure, pressed down, and shaken to¬
gether, and running over, shall men give into
your bosom. For with the same measure that
ye mete withal it shall be measured to* you
again.

39. And he spake a parable unto them;
Can the blind lead the blind? shall they not
both fall into the ditch?

40. The disciple is not above his master:
but every one that is perfect shall be as his
master.

41. And why beholdest thou the mote
that is in thy brother’s eye, but perceivest
not the beam that is in thine own eye?

42. Either how canst thou say to thy
brother, Brother, let me pull out the mote
that is in thine eye, when thou thyself behol¬
dest not the beam that is in thine own eye?
Thou hypocrite, cast out first the beam out
of thine own eye, and then shalt thou see
clearly to pull out the mote that is in thy
brother’s eye.

43. For a good tree bringeth not forth cor¬
rupt fruit; neither doth a corrupt tree bring
forth good fruit.

44. For every tree is known by his own
fruit. For of thorns men do not gather figs,
nor of a bramble bush gather they grapes.

45. A good man out of the good treasure
of his heart bringeth forth that which is
good; and an evil man out of the evil treas¬
ure of his heart bringeth forth that which is
evil: for of the abundance of the heart his
mouth speaketh.

46. And why call ye me, Lord, Lord, and
do not the things which I say?

47. Whosoever cometh to me, and hear-
eth my sayings, and doeth them, I will show
you to whom he is like:

48. He is like a man which built a house,
and digged deep, and laid the foundation on
a rock: and when the flood arose, the stream
beat vehemently upon that house, and could
not shake it; for it was founded upon a rock.

49. But he that heareth, and doeth not, is
like a man that without a foundation built a
house upon the earth; against which the
stream did beat vehemently, and immedi¬
ately it fell; and the ruin of that house was
great.

38. Good measure, pressed down, and
shaken together, and running over. The
figure of speech is taken from the prac¬
tice of the Oriental grain merchant, who
fills the basket of his customer as full
as possible until the grain runs over the
edge.

41. The mote . . . the beam. Perhaps
Jesus had had the unpleasant experience
of getting a piece of sawdust in his eye
when he worked in Joseph’s carpenter
shop. As a bit of sawdust is to a plank, so
is the small offense in the brother’s life
as compared with the greater offense in
one s own life.

48. When the flood arose. Because the
hills in Palestine had little vegetation on
them, the winter rains produced violent
floods that swept away any building in
their path. Sand would wash away quick¬
ly; the buildings founded on rock would
remain. Christ taught that the only se¬
cure foundation for enduring life could
be found in his teachings and truth. By
this exclusive claim he made himself the
arbiter of human destiny and the object
of all true faith.

213

LUKE 7:1-11

CHAPTER 7

NOW when he had ended all his sayings in
the audience of the people, he entered into
Capernaum.

2. And a certain centurion’s servant, who
was dear unto him, was sick, and ready to
die.

3. And when he heard of Jesus, he sent
unto him the elders of the Jews, beseeching
him that he would come and heal his serv¬
ant.

4. And when they came to Jesus, they be¬
sought him instantly, saying, That he was
worthy for whom he should do this;

5. For he loveth our nation, and he hath
built us a synagogue.

6. Then Jesus went with them. And when
he was now not far from the house, the
centurion sent friends to him, saying unto
him, Lord, trouble not thyself; for I am not
worthy that thou shouldest enter under my
roof:

7. Wherefore neither thought I myself
worthy to come unto thee: but say in a word,
and my servant shall be healed.

8. For I also am a man set under author¬
ity, having under me soldiers, and I say unto
one. Go, and he goeth; and to another.
Come, and he cometh; and to my servant.
Do this, and he doeth it

9. When Jesus heard these things, he mar¬
veled at him, and turned him about, and said
unto the people that followed him, I say
unto you, I have not found so great faith, no,
not in Israel.

10. And they that were sent, returning to
the house, found the servant whole that had
been sick.

11. And it came to pass the day after, that
he went into a city called Nain; and many of
his disciples went with him, and much peo¬
ple.

E. A Cross Section of His Ministry.

7:1-9:17.

In the section between the appoint¬
ment of the apostles and the climax of
Jesus! ministry at the Transfiguration,
Lukte gives a series of our Lords acts
and teachings which do not make a con¬
nected narrative, but which illustrate the
character of his ministry. Miracles of
healing and parables that contained a
story seem to have interested Luke
particularly.

I. Capernaum. After teaching the dis¬
ciples, Jesus returned to the city. Per¬
haps his disciples visited their homes
while he ministered in the locality. 2. A
certain centurions servant. The centurions
were the backbone of the Roman army.
Usually they came up through the ranks
to posts of command because of their
character. This officer seems to have been
different from the usual hard type of
Roman military man. He had a genuine
affection for his servant, and he loved the
Jewish nation, which most of the Romans
despised. 3. The elders of the Jews. His
relation with the elders must have been
good, else they would not have pled his
cause. Perhaps the centurion felt that no
Jewish rabbi would do a favor for a
Gentile Roman. 5. A synagogue. The
ruins of the synagogue now standing in
Capernaum show Roman architecture
with Jewish motifs carved on the stones.
The synagogue to which Luke alludes
was earlier, but this later one may have
preserved something of its style.

6. Lord, trouble not thyself. Literally,
Do not skin yourself. This may be a
piece of slang that Luke has preserved.
8. For I also am a man set under au¬
thority. The centurion recognized that
just as he had authority vested in him
by Rome, so Tesus haa authority from
God that enabled him to exercise power
over disease. 9. Not in Israel. The in¬
sight and faith of the pagan made a
refreshing contrast to the unbelief of Je¬
sus’ own people, from whom he had a
right to expect more.

II. Nain was about ten miles southeast
of Nazareth. Near the eastern gate of

214

LUKE 7:12-25

12. Now when he came nigh to the gate
of the city, behold, there was a dead man
carried out, the only son of his mother, and
she was a widow: and much people of the
city was with her.

13. And when the Lord saw her, he had
compassion on her, and said unto her, Weep
not.

14. And he came and touched the bier:
and they that bare him stood still. And he
said, Young man, I say unto thee. Arise.

15. And he that was dead sat up, and
began to speak. And he delivered him to his
mother.

16. And there came a fear on all: and they
glorified God, saying. That a great prophet is
risen up among us; and, That God hath vis¬
ited his people.

17. And this rumor of him went forth
throughout all Judea, and throughout all the
region round about.

18. And the disciples of John showed him
of all these things.

19. And John calling unto him two of his
disciples sent them to Jesus, saying. Art thou
he that should come? or look we for another?

20. When the men were come unto him,
they said, John Baptist hath sent us unto
thee, saying. Art thou he that should come?
or look we for another?

21. And in that same hour he cured many
of their infirmities and plagues, and of evil
spirits; and unto many that were blind he
gave sight.

22. Then Jesus answering said unto them.
Go your way, and tell John what things ye
have seen and heard; how that the blind see,
the lame walk, the lepers are cleansed, the
deaf hear, the dead are raised, to the poor
the gospel is preached.

23. And blessed is he, whosoever shall not
be offended in me.

24. And when the messengers of John
were departed, he began to speak unto the
people concerning John, What went ye out
into the wilderness for to see? A reed shaken
with the wind?

25. But what went ye out for to see? A
man clothed in soft raiment? Behold, they
which are gorgeously appareled, and live del¬
icately, are in kings* courts.

Nain, along the road to Capernaum, are
rock tombs. Jesus, approaching from Ca¬
pernaum, may have met the funeral pro¬
cession coming out of the city on the way
to these tombs. 12. A widow. The lot
of a widow in the East was hard, since
she could not easily find gainful em¬
ployment, and so was dependent on her
nearest male relatives. Much people.
There were many witnesses of the mir¬
acle who could testify to its genuiness.
13. Weep not. Loud wailing was con¬
ventional at Eastern funerals; in fact,
mourners were often hired to supply it.
The command to stop weeping, spoken
by an utter stranger, may have seemed
rude. 14. Bier. The Greek word denotes
either a stretcher on which a corpse was
carried, or the coffin itself.

16. And there came a fear. The sud¬
den resuscitation of the corpse must have
been terrifying for those in the funeral
procession, even though they rejoiced
over it. God hath visited his people. For
many years there had been no prophetic
testimony in Israel. The magnitude of
this miracle compelled the people to be¬
lieve that Jesus must be a prophet. 18.
The disciples of John. The ministry of

J ohn the Baptist was slowly being eclipsed
y that of Jesus. The rumor of this mir¬
acle at Nain must have been widely dis¬
cussed if it penetrated the fortress of
Machaerus (see Jos Wars of the Jews
VII. vi. 2) in the wilderness east of the
Dead Sea, where John was a captive.

20. Art thou he that should come? or
look we for another? The long imprison¬
ment discouraged John, and made him
wonder whether Jesus was the Messiah
after all. 22. Then Jesus answering. Je¬
sus answered by challenging the mes¬
sengers of John to observe demonstrations
of his power. And he appealed to John
not to be offended (v. 23) by the way
he conducted his ministry. “Offend” (Gr.
skandalizo) has the meaning of “cause
to go astray,” or “cause to err,” rather
than “to displease.”

24. The Lord paid his tribute to John
by asking three questions of the people.
A reed shaken with the wind? The reeds
in the marshes bend with the wind; they
do not maintain any one position. Jesus
said that John was a man of convictions,
who did not change with every fad. 25.
A man clothed in soft raiment? Ordinary
clothing was made of coarse hand-woven
materials; only the very wealthy wore
imported silks and linens. John was rug¬
ged, a man whp could endure hardships
and who belonged to the common peo-

215

LUKE 7:26-37

26. But what went ye out for to see? A
prophet? Yea, I say unto you, and much
more than a prophet.

27. This is he, of whom it is written, Be¬
hold, I send my messenger before thy face,
which shall prepare thy way before thee.

28. For I say unto you. Among those that
are bom of women there is not a greater
prophet than John the Baptist: but he that is
least in the kingdom of God is greater than
he.

29. And all the people that heard him,
and the publicans, justified God, being bap¬
tized with the baptism of John.

30. But the Pharisees and lawyers rejected
the counsel of God against themselves, being
not baptized of him.

31. And the Lord said, Whereunto then
shall I liken the men of this generation? and
to what are they like?

32. They are like unto children sitting in
the market place, and calling one to another,
and saying. We have piped unto you, and ye
have not danced; we have mourned to you,
and ye have not wept.

33. For John the Baptist came neither eat¬
ing bread nor drinking wine; and ye say. He
hath a devil.

34. The Son of man is come eating and
drinking; and ye say. Behold a gluttonous
man, and a winebibber, a friend of publicans
and sinners!

35. But wisdom is justified of all her chil¬
dren.

36. And one of the Pharisees desired him
that he would eat with him. And he went
into the Pharisee’s house, and sat down to
meat.

37. And, behold, a woman in the city,
which was a sinner, when she knew that
Jesus sat at meat in the Pharisee’s house,
brought an alabaster box of ointment.

pie. 26. A prophet? Among the He¬
brews the prophet was the highest type
of leader, since he was commissioned
and inspired by God. The people of
Nain had called Jesus a prophet, and
the same title was applied to him on
other occasions (Jn 4:19; 7:40; 9:17).

27. This is he of whom it is written.
The quotation from Mai 3:1 is doub¬
ly significant. It establishes John as the
forerunner of the Messiah, which places
him above all the other prophets. Thee
in the original of the quoted text reads
"me,” ana refers to God, who speaks
these words, adding, "and the Lord, whom
ye seek, shall suddenly come to his tem¬
ple, even the messenger of the covenant,
whom ye delight in.” By implication, then,
Jesus is identified with the Lord of Ma-
lachi, and his deity is affirmed. 28. Not
a greater prophet than John the Baptist.
John was the greatest and last of the
prophets, and the herald of a new dis¬
pensation. He that is least in the king¬
dom of God. John knew only that re¬
demption and the work of the Holy Spir¬
it would be introduced by Jesus (Jn
1:29-34); he did not live to see the work
of Christ perfected. Those who live in
the era of the kingdom of God have
greater privileges and powers than John.

29. Justified God. This word is used
by Luke more than by the other Gospel
writers. The ordinary people acknowl¬
edged the righteousness of God by ac¬
cepting the condemnation of their sins
through John’s message, and they ex¬
pressed repentance by submitting to bap¬
tism.

31. Whereunto then shall 1 liken the
men of this generation? Jesus illustrated
the behavior of the Pharisees from the
games of children which he had prob¬
ably played as a boy. If someone pro¬
posed that they “play wedding,” the
others would not dance; if one suggested
that they “play funeral,” the others
would not mourn. No matter what was
suggested, they would not be pleased.
They called John crazy because he ab¬
stained from luxuries; they accused Je¬
sus of being a glutton and a reveler
because he attended feasts.

36. And one of the Pharisees desired
him that he would eat with him. Invited
would be a better rendering than desired.
The Pharisee’s motives mav not have been
wholly good; he probably wanted to
catch Jesus in some act or utterance.

37. A woman . . . which was a sin¬
ner. The intrusion of this woman was in¬
tolerable to the respectable Pharisee be-

216

LUKE 7:38-46

38. And stood at his feet behind him
weeping, and began to wasH nis feet with
tears, and did wipe them with the hairs of
her head, and kissed his feet, and anointed
them with the ointment.

39. Now when the Pharisee which had
bidden him saw it, he spake within himself,
saying, This man, if he were a prophet,
would have known who.&nd what manner of
woman this is that toudfieth him; for she is a
signer.

40. And Jesus answering said unto him,

Simon, I have somewhijt to say unto tnee.
And he saith, Master, sfly on. '

41. There was a certain creditor which
had two debtors: the dne owed five hundred
pence, and the other fifty.

42. And when they had nothing to pay, he
frankly forgave them both. Tell me there¬
fore, which of them will love him most?

43. Simon answered and said, I Suppose
that he, to whom he forgave most. And he
said unto him. Thou hast rightly judged.

44. And he turned to the woman, and said
unto Simon, Seest thou this woman? I en¬
tered into thine house, thou gavest me no
water for my feet: but she hath washed my
feet with tears, and wiped them with the
hairs of her head.

45. Thou gavest me no kiss: but this
woman, since the time I came in, hath not
ceased to kiss my feet.

46. My head with oil thou didst not
anoint: but this woman hath anointed my
feet with ointment.

cause of her evil reputation and because
she was not an invited guest. An ala¬
baster box. Alabaster was a fini trans¬
lucent stone, used only to make decora¬
tive pieces. The box of ointment must
have been exceedingly valuable, and was
possibly the proceeds of her sin. 38.
Stood at his feet behind him. Guests at
dinner did not sit at tables, but reclined
on couches with their heads toward the
table. It would have been easy for this
woman to kneel at the end of the couch
on which Jesus lay.

39. This man, if he were a prophet,
would have known. The Pharisee ex¬
pected Jesus, as a wise rabbi and a re¬
ligious leader, to reject the woman’s at¬
tention as insulting. The rabbis of .that
time never talked with a woman in pub¬
lic if they could help it, and if they did,
their conduct was exceptional (Jn 4:27).
Simon concluded that Jesus was either
stupid or lax. 40. And Jesus answering
said. Simon had not said a word audibly,
but Jesus read his thoughts, and an¬
swered by the parable that follows. The
story must have held the attention of
the guests at dinner .and at the same
time made the point unmistakably plain.

41. A certain creditor. As a wealthy
man, Simon must havS been a creditor
himself on numerous occasions. Perhaps
Jesus knew he was generous, and used
this story to appeal to him personally.
Five hundred pence . . . fifty. Penny
represents the Roman denarius , worth
about seventeen cents. The first creditor
owed about $85.00; the second, $8.50.

42. Which . . . will love him the most?
Simon may have taken the story to be
simply a conundrum proposed as part of
the dinner conyetsation. 43. I suppose
may indicate that he was a bit hesitant
to commit himself, because he felt that
Jesus had an ulterior motive in telling
the story. There was, however, only one
logical answer*.and he gave it.

44. Thou gdvest me no water. Omis¬
sion of washing a guest’s feet was a seri¬
ous breach of etiquette, and Jesus could
have regarded it as a direct insult. His
presence at the dinner, however, was a
mark of his willingness to overlook Si¬
mon’s neglebl. 45. Thou gavest me no
kiss. In the fidkt todav men frequently
greet each other by a Kiss on the cheek.
It was a common polite greeting of
friends in Jesus’ time (cf. Rom 16:16; I
Cor 16:20; I Thess 5:26). 46. My head
with oil. A touch of perfumed oil would
have been a part of the preliminaries
to the feast, but Simon had omitted even

217

LUKE 7:47 — 8:6

47. Wherefore I say unto thee. Her sins,
which are many, are forgiven; for she loved
much: but to whom little is forgiven, the
same loveth little.

48. And he said unto her, Thy sins are for¬
given.

49. And they that sat at meat with him
began to say within themselves, Who is this
that forgiveth sins also?

50. And he said to the woman, Thy faith
hath saved thee; go in peace.

CHAPTER 8

AND it came to pass afterward, that he went
throughout every city and village, preaching
and showing the glad tidings of the kingdom
of God: and the twelve were with him,

2. And certain women, which had been
healed of evil spirits and infirmities, Mary
called Magdalene, out of whom went seven
devils,

3. And Joanna the wife of Chuza Herod’s
steward, and Susanna, and many others,
which ministered unto him of their sub¬
stance.

4. And when much people were gathered
together, and were come to him out of every
city, he spake by a parable:

5. A sower went out to sow his seed: and
as he sowed, some fell by the wayside; and it
was trodden down, and the fowls of the air
devoured it.

6. And some fell upon a rock; and as soon
as it was sprung up, it withered away, be¬
cause it lacked moisture.

this inexpensive favor. The woman had
used costly ointment. 47. To whom little
is forgiven. Jesus contrasted Simons lack
of courtesy with die devotion of this
woman, and implied that Simon had not
experienced a deep forgiveness.

* 48. And he said unto her. Jesus had
already said (v. 47) that the woman’s sins,
which he did not deny, had been for¬
given; but to clear her before the public
he made a direct declaration. 49. The
same question was asked at the healing
of the paralytic (5:21). 50. Saved can
mean “made whole” either in a physical
or in a spiritual sense. The latter mean¬
ing is intended. This woman cannot be
identified with Mary Magdalene, nor with
Mary of Bethany, despite the similarity
of the latter’s act recorded in the account
of the dinner at Bethany (Mt 26:6-13;
Mk 14:3-9; Jn 12:1-9). The differences
between these episodes are greater than
the resemblances.

8:1. He went throughout every city
and village. Jesus made a systematic tour
of Galilee, reaching the masses of the
people in preparation for his final appeal
to them. The twelve were with him. Does
this statement imply that previously they
had not always traveled with him? Per¬
haps they spent part of their time in self-
support. 2. And certain women. Luke
seems to have been personally acquainted
with them. Joanna (v. 3) is not mentioned
outside of this Gospel. 3. Which ministered
unto him. Their gratitude to Jesus for
healing prompted the gifts that helped
to support him and the disciples on the
preaching tours.

4. He spake by a parable. This par¬
able is narrated and interpreted by all
three of the Synoptic Gospels (Mt 13:3-
23; Mk 4:3-25). It is an outstanding
sample of the Lord’s method of teaching.
Usually known as the Parable of the
Sower, it could better be called the Par¬
able of the Soils.

5. A sower went out to sow. Mech¬
anized farming was unknown in Palestine.
One of the most familiar sights in the
rural communities was the farmer scat¬
tering seed over the plowed soil. The
way side. Except for a few main high¬
ways there were no paved roads, only
tracks through the fields. Wayfarers
would beat the ground hard as they
walked between villages. 6. A rock (Gr.
ten petran, the rock). Palestine is a very
stony country. The seed did not fall on
bare rock, but on thin soil covering a
ledge of rock. The warmth of the rock
would cause the seed to sprout quickly,

218

LUKE 8:7-21

7. And some fell among thorns; and the
thorns sprang up with it, and choked it.

8. And other fell on good ground, and
sprang up, and bare fruit a hundredfold. And
when he had said these things, he cried, He
that hath ears to hear, let him hear.

9. And his disciples asked him, saying.
What might this parable be?

10. And he said. Unto you it is given to
know the mysteries of the kingdom of God:
but to others in parables; that seeing they
might not see, and hearing they might not
understand.

11. Now the parable is this: The seed is
the word of God.

12. Those by the wayside are they that
hear; then cometh the devil, and taketh
away the word out of their hearts, lest they
should believe and be saved.

13. They on the rock are they , which,
when they hear, receive the word with joy;
and these have no root, which for a while be¬
lieve, and in time of temptation fall away.

14. And that which fell among thorns are
they, which, when they have heard, go forth,
and are choked with cares and riches and
pleasures of this life, and bring no fruit to
perfection. 3

15. But that on the good ground are they,
which in an honest and good heart, having
heard the word, keep it, and bring forth fruit
with patience.

16. No man, when he hath lighted a can¬
dle, covereth it with a vessel, or putteth it
under a bed; but setteth it on a candlestick,
that they which enter in may see the light.

17. For nothing is secret, that shall not be
made manifest; neither any thing hid, that
shall not be known and come abroad.

18. Take heed therefore how ye hear: for
whosoever hath, to him shall be given; and
whosoever hath not, from him shall be taken
even that which he seemeth to have.

19. Then came to him his mother and his
brethren, and could not come at him for the
press.

20. And it was told him by certain which
said, Thy mother and thy brethren stand
without, desiring to see thee.

21. And he answered and said unto them.
My mother and my brethren are these which
hear the word of God, and do it.

but the soil would dry out rapidly, and
the young shoots would wither. 7.
Thorns. Thorn bushes grew in clumps,
and v/ere hard to eradicate. Even if the
tops of the bushes were cut away, the
roots would remain in the ground. 8.
Good ground. The soil of Palestine is rich,
and when properly irrigated will produce
large crops.

9. What might this parable be? The
problem for the disciples was to discover
the application of the facts stated; the
facts themselves were simple and famil¬
iar. 10. The mysteries of the kingdom
of God. “Mystery” (Gr. mysterion) is a
fact or truth revealed only to the initi¬
ated. The truth of God cannot be under¬
stood by those who have no spiritual
discernment (I Cor 2:14). The disciples
would see new truth through the parables;
the others would think of them only as
entertaining stories.

11. Now the parable is this: The Par¬
able of the Soils is one of the few that

i esus interpreted. It gives a key both to
lis methods of teaching and to the men¬
tal processes that lay behind them. The
word of God is the truth of God, wheth¬
er written or spoken. In this parable the
Lord was thinking of his own teaching
as given to the crowds. 14. Bring no fruit
to perfection. There may be fruit, but
the ears of grain will be scanty and
stunted. 15. Honest and good heart. Two
Greek words (kalos and agathos), both
meaning “good,” are used. The former
connotes beauty; the latter, nobility or
uprightness.

16. Candle is properly a lamp (Gr.
lychnon), a little clay dish in whicn olive
oil and a wick were placed. It gave a
very feeble light. Placed under a pot
or a piece of furniture, it would give no
illumination. It was usually set on a
lampstand (candlestick) so that its light
would radiate in every direction. 17.
For nothing is secret, that shall not be
made manifest. Truth is like a light; it
cannot be kept secret if it is to be use¬
ful. 18. Take heed therefore how ye hear.
The listener has as much to do with the
effectiveness of the message as the speak¬
er does.

19. His mother and his brethren. Lit¬
tle is said in the Gospels about Jesus'
family. His brothers did not believe in his
claims (Jn 7:5). The nature of their er¬
rand is not revealed. Possibly they felt
that Jesus was making extravagant claims
and was embarrassing them by his as¬
sertions of authority. 21. My mother
and my brethren are these. He declared

219

LUKE 8:22-31

22. Now it came to pass on a certain day,
that he went into a ship with his disciples:
and he said unto them. Let us go over unto
the other side of the lake. And they launched
forth.

23. But as they sailed, he fell asleep: and
there came down a storm of wind on the
lake; and they were filled with water , and
were in jeopardy.

24. And they came to him, and awoke
him, saying. Master, Master, we perish. Then
he arose, and rebuked the wind and the rag¬
ing of the water: and they ceased, and there
was a calm.

25. And he said unto them, Where is your
faith? And they being afraid wondered,
saying one to another. What manner of man
is this! for he commandeth even the winds
and water, and they obey him.

26. And they arrived at the country of the
Gadarenes, which is over against Galilee.

27. And when he went forth to land, there
met him out of the city a certain man, which
had devils long time, and ware no clothes,
neither abode in any house, but in the
tombs.

28. When he saw Jesus, he cried out, and
fell down before him, and with a loud voice
said. What have I to do with thee, Jesus,
thou Son of God most high? I beseech thee,
torment me not.

29. (For he had commanded the unclean
spirit to come out of the man. For oftentimes
it had caught him: and he was kept bound
with chains and in fetters; and he brake the
bands, and was driven of the devil into the
wilderness.)

30. And Jesus asked him, saying, What is
thy name? And he said. Legion: because
many devils were entered into him.

31. And they besought him that he would
not command them to go out into the deep.

that kinship with him is spiritual, not
primarily physical.

22. Let us go over unto the other side
of the lake. The east side of the lake was
largely uninhabited. Jesus wanted to get
away from the crowds in order to rest
and to talk with his disciples. 23. He
fell asleep. The Saviour was subject to
human limitations, and the fatigue of his
ministry had worn him out. A storm of
wind was not unusual on Galilee. The
lake lies 680 feet below sea level and is
surrounded by hills. As the air on the
heights cools toward the end of the day,
it flows down through the defiles of the
hills to the lake surface and churns it
into foam. They were filled with water,
and were in jeopardy. The high waves
dashed into the open vessel, so that it
was in danger of sinking. 24. We perish.
The storm must have been unusually
violent to frighten experienced fishermen
who knew every mood of the lake. Then
he arose, and rebuked the wind, Jesus
had authority over the powers of nature.
In the natural course of the passing of
a storm, complete calm would not have
followed instantly.

26. The country of the Gadarenes.
The miracle could hardly have taken
place at Gadara, which was seven miles
from the lake. A well-attested reading
in a number of older manuscripts is
Gergesa or Gerasa. There was a village
by the lake opposite Capernaum, the
site of which is marked today by ruins
called Khersa, near which were precipi¬
tous rocky slopes and abandoned tombs.
The territory belonged to Gadara, and
thus could be called “the country of the
Gadarenes.” The variation in manuscript
readings may reflect the confusion of
early scribes over the identity of the
place, or even differing viewpoints on
the part of the Evangelists. The terri¬
tory along the lake was wilderness.

27. A certain man, which had devils
a long time. The demoniac was so dan¬
gerous that he had been driven from
civilization, and had found refuge in the
deserted tombs. 28. What have I to do
with thee. Recognizing Jesus as the Son
of God, the demon was overcome by
fear of the judgment that Christ might
pronounce upon him. 29. He was kept
bound with chains and in fetters. The
demon-possessed man required forcible
restraint. With supernatural strength he
broke his bonds, and escaped.

30. A Roman legion comprised about
6,000 men. The expression here may
mean only a great number. 31. The deep

220

LUKE 8:32-45

32. And there was there a herd of many
swine feeding on the mountain: and they be¬
sought him that he would suffer them to
enter into them. And he suffered them.

33. Then went the devils out of the man,
and entered into the swine: and the herd ran
violently down a steep place into the lake,
and were choked.

34. When they that fed them saw what
was done, they fled, and went and told it in
the city and in the country.

35. Then they went out to see what was
done; and came to Jesus, and found the man,
out of whom the devils were departed, sit¬
ting at the feet of Jesus, clothed, and in his
right mind: and they were afraid.

36. They also which saw it told them by
what means he that was possessed of the dev¬
ils was healed.

37. Then the whole multitude of the
country of the Gadarenes round about be¬
sought him to depart from them; for they
were taken with great fear: and he went up
into the ship, and returned back again.

38. Now the man, out of whom the devils
were departed, besought him that he might
be with him: but Jesus sent him away,
saying,

39. Return to thine own house, and show
how great things God hath done unto thee.
And he went his way, and published
throughout the whole city how great things
Jesus had done unto him.

40. And it came to pass, that, when Jesus
was returned, the people gladly received
him: for they were all waiting for him.

41. And, behold, there came a man
named Jairus, and he was a ruler of the syna¬
gogue; and he fell down at Jesus’ feet, and
besought him that he would come into his
house:

42. For he had one only daughter, about
twelve years of age, and she lay a dying. But
as he weht the people thronged him.

.43. And a woman having an issue of blood
twelve years, which had spent all her living
upon physicians, neither could be healed of
any,

44. Came behind him, and touched the
border of his garment: and immediately her
issue of blood stanched.

45. And Jesus said. Who touched me?
When all denied, Peter and they that were
with him said. Master, the multitude throng
thee and press thee, and sayest thou. Who
touched me?

means the abyss of destruction to which
all evil spirits are doomed (Rev 9:1;
11:7; 20:1,3). 32. Many swine. The pigs
were raised for sale in the Gentile mar¬
kets of the Decapolis. Jews would not
have purchased or used them. 33. The
herd ran violently . . . into the lake,
and were choked. The eastern shore of
the lake is so precipitous that if the ani¬
mals started to run, they would have
been unable to stop. Pigs cannot swim
well, and so the whole herd was lost.

35. Clothed, and in his right mind.
Some have questioned the right of Tesus to
permit* the destruction of another s prop¬
erty. A choice of values was involved.
Which was worth more—the man, or the
pigs? 37. Besought him to depart from
them. The people evidently valued their
pigs more than they did the man, for
they feared further trouble, and urged

J esus to leave. 38. Now the man . . .

esought him that he might be with him.
The attitude of the healed demoniac
was the exact opposite of that of his
former neighbors. Jesus sent him away.
The Lord did not repudiate him, but
gave him a commission to discharge. He
became an effective witness to the Sav¬
iour s power.

41. And, behold, there came a man
named Jairus. No place is named as the
setting for the raising of Jairus’ daughter,
but Capernaum is the most likely loca¬
tion. Verse 40 says that Jesus had re¬
turned, which implies going back to a
place originally left, Jairus may have
been one of the elders who came to Je¬
sus to intercede for the centurion’s serv¬
ant (7:3).

43. And a woman having an issue of
blood twelve years. Luke makes clear
that hers was an incurable case, which
defied the skill of all the physicians. 44.
Touched the border of his garment. The
border was really a tassel (Gr. kraspedon)
which a rabbi wore on his garment. The
outer robe was a large square of heavy
woolen cloth, draped over the wearer’s
back in such a way that the tassel of
one comer hung between his shoulder
blades. In the throng the woman crept
up behind Jesus and touched the tassel.
45. Who touched me? Jesus felt a flow
of power going out from him, and knew
that someone had touched him. The
question seemed silly to the disciples,
since he was being jostled on all sides
by the crowd. But the Lord could dis¬
cern the difference between the casual
accidental bodily contacts, and the out-

221

LUKE 8:46-9:7

46. And Jesus said. Somebody hath
touched me: for I perceive that virtue is
gone out of me.

47. And when the woman saw that she
was not hid, she came trembling, and falling
down before him, she declared unto him be¬
fore all the people for what cause she had
touched him, and how she was healed imme¬
diately.

48. And he said unto her, Daughter, be of
good comfort: thy faith hath made thee
whole; go in peace.

49. While he yet spake, there cometh one
from the ruler of the synagogue’s house,
saying to him, Thy daughter is dead; trouble
not the Master.

50. But when Jesus heard it, he answered
him, saying, Fear not: believe only, and she
shall be made whole.

51. And when he came into the house, he
suffered no man to go in, save Peter, and
James, and John, and the father and the
mother of the maiden.

52. And all wept, and bewailed her: but
he said, Weep not; she is not dead, but sleep-
eth.

53. And they laughed him to scorn, know¬
ing that she was dead.

54. And he put them all out, and took her
by the hand, and called, saying. Maid, arise.

55. And her spirit came again, and she
arose straightway: and he commanded to
give her meat.

56. And her parents were astonished: but
he charged them that they should tell no
man what was done.

CHAPTER 9

THEN he called his twelve disciples to¬
gether, and gave them power and authority
over all devils, and to cure diseases.

2. And he sent them to preach the king¬
dom of God, and to heal the sick.

3. And he said unto them, Take nothing
for your journey, neither staves, nor scrip,
neither bread, neither money; neither have
two coats apiece.

4. And whatsoever house ye enter into,
there abide, and thence depart.

5. And whosoever will not receive you,
when ye go out of that city, shake off the
very dust from your feet for a testimony
against them.

6. And they departed, and went through
the towns, preaching the gospel, and healing
every where.

7. Now Herod the tetrarch heard of all
that was done by him: and he was perplexed,
because that it was said of some, that John
was risen from the dead;

reach of faith. 46, Virtue. See comment
on 6:19.

47. And when the woman saw that
she was not hid. She had sought secrecy
to avoid any possible embarrassment, but
when her act was discovered, she was
frightened. 48. Daughter, be of good
comfort. Jesus’ tact and kindliness gave
her reassurance. He confirmed the heal¬
ing, and sent her away relieved.

49. While he yet spake. The delay had
been fatal. The news must have dis¬
heartened Jairus, and perhaps aroused
in him resentment against the woman
who had interrupted the Master’s plans.
50. Fear not: believe only. Christ’s power
and compassion were unlimited. 51. He
suffered no man to go in. After the nota¬
ble healing of the woman, Jesus wanted
no further publicity. 52. She is not dead,
but sleepeth. He spoke of death as sleep
because he was thinking of it as a state
from which one will awake. The mourn¬
ers looked upon it as the end of life (cf.
Jn 11:11-14).

55. He commanded to give her meat.
He was aware of ordinary practical needs
as well as of emergencies. 56. He
charged them that they should tell no
man what was done. He did not want
the populace to use his miracles as a
reason for making him a political figure.
He intended that his power should be
used to relieve suffering and to help the
needy; he wanted to avoid mere show-
mansnip.

9:1. Power and authority. Power is
inherent ability; authority is the right to
exercise it. 2? To preach . . . and to heal.
Their ministry was to be an extension
of his. 3. Take nothing for your journey.
Jesus wanted to test their faith by mak¬
ing no elaborate preparations for the
journey. Deissmann suggests that the
scrip (Gr. pera) was the wallet which a
beggar carried (LAE, pp. 108-110). Je¬
sus forbade the disciples to beg as repre¬
sentatives of other religions did. 4. There
abide. They were not to go from house
to house in search of the most comfort¬
able lodgings, but were to accept what¬
ever was offered. 5. Shake off the very
dust. If their word was refused, they
were to indicate their rejection of the
city by this emphatic gesture. 6. Every
where. Galilee was thoroughly covered.

7. Herod the tetrarch was the ruler
of Galilee who had imprisoned and exe¬
cuted John the Baptist. He had feared
John’s influence, and he thought that Je¬
sus might be the Baptist’s successor. 8.

222

LUKE 9:8-18

8. And of some, that Elias had appeared;
and of others, that one of the old prophets
was risen again.

9. And Herod said, John have I beheaded;
but who is this, of whom I hear such things?
And he desired to see him.

10. And the apostles, when they were re¬
turned, told him all that they had done. And
he took them, and went aside privately into a
desert place belonging to die city called
Bethsaida.

11. And the people, when they knew it ,
followed him: and he received them, and
spake unto them of the kingdom of God, and
healed them that had need of healing.

12. And when the day began to wear
away, then came the twelve, and said unto
him, Send the multitude away, that they
may go into the towns and country round
about, and lodge, and get victuals: for we are
here in a desert place.

13. But he said unto them. Give ye them
to eat. And they said. We have no more but
five loaves and two fishes; except we should
go and buy meat for all this people.

14. For they were about five thousand
men. And he said to his disciples, Make them
sit down by fifties in a company.

15. And they did so, and made them all sit
down.

16. Then he took the five loaves and the
two fishes, and looking up to heaven, he
blessed them, and brake, and gave to the dis¬
ciples to set before the multitude.

17. And they did eat, and were all filled:
and there was taken up of fragments that re¬
mained to them twelve baskets.

18. And it came to pass, .as he was alone
praying, his disciples were with him; and he
asked them, saying. Whom say the people
that I am?

Elias. Elijah, the most spectacular of the
Hebrew prophets, had ascended alive in¬
to heaven, and the prophet Malachi (4:5)
had predicted that he would return to
prepare the way for the Messiah. 9.
Herod. . . . desired to see him. Herods
conscience and his curiosity made him
want to see Jesus, probably with evil
intent (cf. 13:32).

10. Desert place. Not a barren waste,
but uninhabited country. Bethsaida was
a small town on die north shore of the
lake, east of the inlet of the Iordan
River, a moderate distance from the lar-
er cities on the west side of the lake.
2. And when the day began to wear
away. The disciples realized that die
crowds were hungry, and that they
should be fed before they became faint.

13. Give ye them to eat. Jesus com¬
manded the disciples to estimate their
own resources, and to use what they
had. Five loaves and two fishes. The
loaves were round cakes, like biscuits;
the fish were small pickled fish, used as
relish. 14. Five thousand men. If women
and children were present, as Matthew
hints (Mt 14:21), the crowd may have
been as large as ten thousand. Make
them sit down by fifties. Jesus knew how
to organize a crowd. Seating the groups
would prevent confusion, and would
make serving easier. 16. Then he took
. . . and . . . blessed ... and brake,
and gave. As Jesus broke the bread
and fish, he multiplied them, so that he
gave the disciples a constant supply of
food to transmit to the crowd. 17. Twelve
baskets provided a generous share for
each of the disciples. The basket (Gr.
kophinos) was a large container, perhaps
the size of a modern bushel.

F. The Climax of His Ministry. 9:18-
50.

With this section of the Gospel, Luke
brings the ministry of the Saviour to a
turning point. In the Galilean ministry,
which ended with the feeding of the
five thousand, Jesus had come to the
peak of his popularity, and with his re¬
fusal to become a king (Jn 6:15), he be¬
gan to lose public support. The confes¬
sion of Peter and the revelation of the
Transfiguration to the inner circle of dis¬
ciples began the progress toward the
cross, which dominates the latter part
of this Gospel.

18. He was alone praying. Luke notes
that Jesus prayed at every great crisis
of his life (3:21; 5:16; 6:12; 11:1;

223

LUKE 9 s 19-27

19. They answering said, John the Bap¬
tist; but some say, Elias; and others say, that
one of the old prophets is risen again.

20. He said unto them, But whom say ye
that I am? Peter answering said, The Christ
of God.

21. And he straitly charged them, and
commanded them to tell no man that thing;

22. Saying, The Son of man must suffer
many things, and be rejected of the elders
and chief priests and scribes, and be slain,
and be raised the third day.

23. And he said to them all, If any man
will come after me, let him deny himself,
and take up his cross daily, and follow me.

24. For whosoever will save his life shall
lose it: but whosoever will lose his life for my
sake, the same shall save it.

25. For what is a man advantaged, if he
gain the whole world, and lose himself, or be
cast away?

26. For whosoever shall be ashamed of me
and of my words, of him shall the Son of
man be ashamed, when he shall come in his
own glory, and in his Father's, and of the
holy angels.

27. But I tell you of a truth, there be
some standing here, which shall not taste of
death, till they see the kingdom of God.

22:44). Whom say the people that I am?
The Lord changed the focus of the dis¬
ciples 9 attention from his deeds and
teachings to himself. 20. But whom say ye
that I am? Having nurtured their faith
and having given them ample opportun¬
ity to observe him, Jesus wanted a con¬
fession of their personal faith, not a
random opinion. Peter answering said,
The Christ of God. Peter s affirmation of
faith in Jesus as the Messiah promised
in the OT was not based on political
pretensions on the part of the Master,
nor upon any extravagant claims. Jesus'
power and authority were self-authenti¬
cating.

21. And he straitly charged them. The
Lord did not want to be publicized as
the leader of a revolutionary movement.
The work of the cross must precede any
deliverance of the nation from political
oppressors. 22. The Son of man must
suffer . . . and be raised the third day.
Must (Gr. dei) denotes logical neces¬
sity. Christ was obligated to fulfill the
purpose of God as revealed in the Scrip¬
tures. This concept appears in the preach¬
ing of the early church (Acts 2:23,24;
13:17-34; 17:3; 26:22,23). The death
of Jesus was a tragedy, but it was not
an accident; for he was fulfilling the pur¬
pose of God in redemption.

23. If any man will come after me. The
disciples followed the Master at his initial
call to them (5:11), but at that time they
had no idea his career would end at the
cross. They were still thinking in terms
of conquest and of power (22:24). This
appeal was a solemn warning to re-evalu-
ate the cost of being his disciples. Deny
means exactly what Peter did at the trial
of Jesus: he refused to recognize him.
Take up his cross daily. A voluntary ac¬
ceptance of the responsibilities and suf¬
ferings incidental to being a disciple of
Christ. Follow (Gr. akoloutheite). An im¬
perative involving persistent action: “Let
him keep on following me.” 24. For who¬
soever will save his life. Life (Gr. psychen)
is soul, or personality . Jesus demanded
the consecration of the whole man to his
cause. For my sake. He claimed to be
the final criterion of all human values.

26. When he shall come in his own
glory. In the same discourse, Jesus pre¬
dicted both the cross and the triumphal
establishment of the Kingdom at his sec¬
ond coming. 27. There be some stand¬
ing here. These words seemingly require
the return of Christ within the lifetime
of the apostles, but he did not come.
The most logical explanation is that Je-

224

LUKE 9:28-44

28. And it came to pass about an eight
days after these sayings, he took Peter and
John and James, and went up into a moun¬
tain to pray.

29. And as he prayed, the fashion of his
countenance was altered, and his raiment
was white and glistering.

30. And, behold, there talked with him
two men, which were Moses and Elias:

31. Who appeared in gloiy, and spake of
his decease which he should accomplish at
Jerusalem!

32. But Peter and they that were with
him were heavy with sleep: and when they
were awake, they saw his glory, and the two
men that stood with him.

33. And it came to pass, as they departed
from him, Peter said unto Jesus, Master, it is
good for us to be here: and let us make three
tabernacles; one for thee, and one for Moses,
and one for Elias: not knowing what he said.

34. While he thus spake, there came a
cloud, and overshadowed them: and they
feared as they entered into the cloud.

35. And there came a voice out of the
cloud, saying. This is my beloved Son: hear
him.

36. And when the voice was past, Jesus
was found alone. And they kept it close, and
told no man in those days any of those things
which they had seen.

37. And it came to pass, that on the next
day, when they were come down from the
hill, much people met him.

38. And, behold, a man of the company
cried out, saying, Master, I beseech thee,
look upon my son; fof he is mine only child.

39. And, lo, a spirit taketh him, and he
suddenly crieth out; and it teareth him that
he foameth again, and bruising him, hardly
departed) from him.

40. And I besought thy disciples to cast
him out; and they could not.

41. And Jesus answering said, O faithless
and perverse generation, how long shall I be
with you, and suffer you? Bring thy son
hither.

42. And as he was yet a coming, the devil
threw him down, and tare hinu And Jesus re¬
buked the unclean spirit, and healed the
child, and delivered him again to his father.

43. And they were all amazed at the
mighty power of God. But while they won¬
dered every one at all things which Jesus did,
he said unto his disciples,

44. Let these sayings sink down into your
ears: for the Son of man shall be delivered
into the hands of men.

sus was speaking of the Transfiguration
as a sample of the coming of the King¬
dom, given to some of the disciples as a
pledge of the future (cf. II Pet 1:11,16-
19).

29. The fashion of his countenance
was altered. For a short time Jesus re¬
sumed the glory which he had left to
come to earth. His body and clothing be¬
came incandescent with the glow of deity.
30. Two men, which were Moses and
Elias. Both of these men had left the
world under unusual circumstances:
Moses had been buried by the hand of
God (Deut 34:5,6), and Elijah had been
taken up in a whirlwind (II Kgs 2:11).
They represented the Law and the proph¬
ets, subordinate to Jesus, but important
witnesses to his work. 31. Spake of his
decease. The work of the cross was of
supreme importance to the heavenly
counsels. Decease is literally exodus. Je¬
sus* death was a withdrawal from one
sphere and the beginning of a new life
in another.

32. Heavy with sleep. The event took
place at night. They saw his glory. Com¬
pare the testimony of John (Jn 1:14). 33.
Let us make three tabernacles. Literally,
huts. Peter was thinking of a temporary
shelter, for he wanted to enjoy the com¬
pany of the celestial visitors for a time.
34. A cloud. Not a rain cloud, but the
Shekinah which marked the presence of
God (Ex 13:21,22; 40:38; Num 9:15;
Ps 99:7; Isa 4:5; II Chr 7:1). 35. A
voice. The Father repeated his approval
of Jesus at the close of his Sons popular
ministry (see 3:22).

37. On the next day. Christ returned
from the glory of the Transfiguration to
continue his ministry and to die. The
first step on the road of humiliation was
the embarrassment over his disciples*
impotence. 41. O faithless and perverse
generation. The Lord was speaking to
die disciples, not to the father. In spite
of their privileges and previous exper¬
ience in ministry for him, they were still
powerless.

44. Let these sayings sink down into
your ears. Jesus was making a supreme
effort to acquaint the disciples with the
change in his outlook. 46. Which of them
should be greatest. This is the complement
of verse 45. They had not learned to
evaluate life in terms of the cross (9:23-
26). 47. Jesus . . . took a child. He used
the child as an illustration of unpretentious
humility. The child had not attained any
place of importance in society, and was
typical of the least (v. 48) of whom

225

LUKE 9:45-60

45. But they understood not this saying,
and it was hid from them, that they per¬
ceived it not: and they feared to ask him of
that saying.

46. Then there arose a reasoning among
them, which of them should be greatest.

47. And Jesus, perceiving the thought of
their heart, took a child, and set him by him,

48. And said unto them, Whosoever shall
receive this child in my name receiveth me;
and whosoever shall receive me, receiveth
him that sent me: for he that is least among
you all, the same shall be great.

49. And John answered and said. Master,
we saw one casting out devils in thy name;
and we forbade him, because he followeth
not with us.

50. And Jesus said unto him. Forbid him
not: for he that is not against us is for us.

51. And it came to pass, when the time
was come that he should be received up, he
steadfastly set his face to go to Jerusalem,

52. And sent messengers before his face:
and they went, and entered into a village of
the Samaritans, to make ready for him.

53. And they did not receive him, because
his face was as though he would go to Jerusa¬
lem.

54. And when his disciples James and
John saw this, they said. Lord, wilt thou that
we command fire to come down from
heaven, and consume them, even as Elias
did?

55. But he turned, and rebuked them, and
said, Ye know not what manner of spirit ye
are of.

56. For the Son of man is not come to de¬
stroy men’s lives, but to save them. And they
went to another village.

57. And it came to pass, that, as they went
in the way, a certain man said unto him,
Lord, I will follow thee whithersoever thou
goest.

58. And Jesus said unto him. Foxes have
holes, and birds of the air have nests; but the
Son of man hath not where to lay his head.

59. And he said unto another. Follow me.
But he said, Lord, suffer me first to go and
bury my father.

60. Jesus said unto him. Let the dead
bury their dead: but go thou and preach the
kingdom of God.

our Lord was speaking.

49. He followeth not with us. The dis¬
ciples were bigoted. Because this man
was not of their company, they were
ready to discount his work completely.

V. The Road to the Cross. 9:51—18:30.

This section of Luke’s Gospel, which is
largely peculiar to him, contains many
episodes and parables which are not found
elsewhere, and which may have been the
results of his personal research. The
chronology is difficult; the section seems
to be a collection of stories rather than a
complete narrative. It does, however, rep¬
resent the teaching of Jesus in the last
year of his ministry, and reflects a period
of rejection and tension.

A. The Perspective of the Cross. 9:51-
62.

51. That he should be received up.
There are two possible interpretations:
either Luke used the word received up
(cf. Acts 1:2) in the broad sense of the
entire Passion ministry (including the As¬
cension); or else he implied that Jesus, in¬
stead of returning to the Father immedi¬
ately at the height of his public career,
deliberately chose the way of humiliation
that led to the cross. The second alter¬
native has some support in the teaching
of Heb 12:2, which says that “in ex¬
change for the joy set before him he en¬
dured the cross” (original translation).

52. A village of the Samaritans. The
Samaritans were descendants of colonists
whom the Assyrian kings had planted in
Palestine after the fall of the northern
kingdom in 721 b.c. Because of their
mixed blood and different religious cus¬
toms, the Jews hated them. Pilgrims to
Jerusalem ordinarily did not go through
Samaria. 54. Wilt thou that we command
fire to come down. James and John re¬
sented the slight to Jesus, and wanted re¬
venge. 56. For the Son of man is not
come to destroy men’s lives, but to save
them. Luke’s quotation exemplifies the
purpose of Jesus to save men, which is
repeated at intervals in his Gospel.

58. The Son of man hath not where to
lay his head. The rejection at Samaria
gave point to this utterance. The Lord of
the earth had less that he could call his
own than the beasts and the birds. 59.
Suffer me first to go and bury my father.
The speaker did not mean that his father
had died, but that he was obligated to
care for him until he died. 60. Let the
dead bury their dead. The spiritually in-

226

LUKE 9:61 -10:11

61. And another also said. Lord, I will fol¬
low thee; but let me first go bid them
farewell, which are at home at my house.

62. And Jesus said unto him, No man,
having put his hand to the plow, and looking
back, is fit for the kingdom of God.

CHAPTER 10

AFTER these things the Lord appointed
other seventy also, and sent them two and
two before his face into every city and place,
whither he himself would come.

2. Therefore said he unto them. The har¬
vest truly is great, but the laborers are few:
pray ye therefore the Lord of the harvest,
that he would send forth laborers into his
harvest.

3. Go your ways: behold, I send you forth
as lambs among wolves.

4. Carry neither purse, nor scrip, nor
shoes: and salute no man by the way.

5. And into whatsoever house ye enter,
first say, Peace be to this house.

6. And if the son of peace be there, your
peace shall rest upon it: if not, it shall turn to
you again.

7. And in the same house remain, eating
and drinking such things as they give: for the
laborer is worthy of his hire. Go not from
house to house.

8. And into whatsoever city ye enter, and
they receive you, eat such things as are set
before you:

9. And heal the sick that are therein, and
say unto them. The kingdom of God is come
nigh unto you.

10. But into whatsoever city ye enter, and
they receive you not, go your ways out into
the streets of the same, and say,

11. Even the very dust of your city, which
cleaveth on us, we do wipe off against you:
notwithstanding, be ye sure of this, that the
kingdom of God is come nigh unto you.

ert can wait for death; Jesus summoned
the spiritually alive to follow him. 62. No
man . . . looking back, is fit for the king¬
dom of God. Looking back is continued
action. A farmer who is plowing must
always look forward if he is to plow a
straight furrow.

B. The Ministry of the Seventy. 10:1-
24.

Only Luke records the mission of the
Seventy. Jesus must have had a large
following if he could command the serv¬
ices of seventy men for a preaching mis¬
sion in the cities of Galilee and Judea.
Edersheim (Alfred Edersheim, The Life
and Times of Jesus the Messiah, Vol. II,
p. 135) suggests that Jesus sent them out
at some point before the Feast of Tab¬
ernacles preceding his death. It might be
deduced from his language that he had
been rejected by the crowds in the Gali¬
lean cities (10:13,15), and that he was
anticipating leaving the district perma¬
nently.

1. After these things. Luke’s chronology
is indefinite; but he locates these events
after the crisis of the Transfiguration. Two
and two. Jesus had sent out the Twelve
in the same way on a previous mission
(Mk 6:7). Sending them in pairs strength¬
ened their witness, and made the traveling
more pleasant. Whither he himself would
come. The Seventy were to prepare the
eople for his last appeal to them. 2. The
arvest. Jesus used this figure often in
speaking of the ingathering of believers
(Jn 4:35,36; Mt 13:30,39).

4. Carry neither purse, nor scrip, nor
shoes. The trip was to be brief, and its
urgency demanded haste. They were for¬
bidden to encumber, themselves with
needless baggage. Salute no man. The
Lord did not want them to be unfriendly,
but the Eastern salutations were so elab¬
orate that they might have wasted a great
deal of time in ceremony. 6. The son of
peace. A Hebrew idiom, meaning a
peaceful man. Son of was frequently em¬
ployed with a noun to emphasize a char¬
acteristic. John and Tames were called
4 sons of thunder” (Mk 3:17) because of
their violent disposition. 7. Go not from
house to house. Jesus wanted his disciples
to be messengers, not beggars. They were
not to wander about, looking for the most
comfortable quarters and the most con¬
genial company.

9. Heal the sick. Christ imparted to the
disciples the power to heal as an exten¬
sion of his ministry. There is no indication

227

LUKE 10:12-26

12. But I say unto you, that it shall be
more tolerable in that day for Sodom, than
for that city.

13. Woe unto thee, Chorazin! woe unto
thee, Bethsaida! for if the mighty works had
been done in Tyre and Sidon, which have
been done in you, they had a great while ago
repented, sitting in sackcloth and ashes.

14. But it shall be more tolerable for Tyre
and Sidon at the judgment, than for you.

15. And thou, Capernaum, which art ex¬
alted to heaven, shalt be thrust down to hell.

16. He that heareth you heareth me; and
he that despiseth you despiseth me; and he
that despiseth me despiseth him that sent
me.

17. And the seventy returned again with
joy, saying. Lord, even the devils are subject
unto us through thy name.

18. And he said unto them, I beheld Satan
as lightning fall from heaven.

19. Behold, 1 give unto you power to
tread on serpents and scorpions, and over all
the power of the enemy; and nothing shall
by any means hurt you.

20. Notwithstanding, in this rejoice not,
that the spirits are subject unto you; but
rather rejoice, because your names are writ¬
ten, in heaven.

21. In that hour Jesus rejoiced in spirit,
and said, I thank thee, O Father, Lord of
heaven and earth, that thou hast hid these
things from the wise and prudent, and hast
revealed them unto babes: even so, Father;
for so it seemed good in thy sight.

22. All things are delivered to me of my
Father: and no man knoweth who tHl Son is,
but the Father; and who the Father is, but
the Son, and he to whgm the Son will reveal
him.

23. And he turned him unto his disciples,
and said privately, Blessed are the eyes
which see the. things that ye see:

24. For I tell you, that many prophets and
kings have desired to see those things which
ye .see, and have not seen them; and to hear
those things which ye hear, and have not
heard them.

25. And, behold, a certain lawyer stood
up, and tempted him, saying. Master, what
shall I do to inherit eternal life?

26. He said unto him, What is written in
the law? how readest thou?

that all of them retained this power
permanently. 12. In that day. This phrase
was used frequently in the prophetic
books of the OT to denote the final day
of judgment (Amos 8:9; 9:11; Zeph 1:14;
Zech 12:8,11; 13:1; 14:4). Sodom. A-city
of Abraham s time, which was so vile that
God destroyed it by an exceptional judg¬
ment (Gen 19:13,24). 13. Tyre and Sidon
were Phoenician cities noted for then-
luxury and debauchery. Sackcloth. A
rough cloth worn by mourners as a sign
of grief.

17. And the seventy returned: Their
mission seems to have been successful.
The Twelve failed to cure the demoniac
boy (9:40); but the Seventy reported that
even the demons fled at the mention of
Jesus' name. 18. I beheld Satan as light¬
ning fall. In the act of falling \yould be a
fair translation. Jesus implied that the
power of Satan was broken, and that the
success of these disciples was an evidence
of the victory. 19. Power is authority,
the right to command. 20. Rejoice, be¬
cause your names are written in heaven.
The greatest cause for rejoicing is not the
momentary victory over supernatural
forces, but the eternal triumph of being
enrolled among the citizens of heaven.
Written may mean inscribed on a pub¬
lic register (cf. Heb 12:23; Rev 3:5;
22:19).

21. Jesus rejoiced. The successful tour
of the Seventy encouraged Jesus, for the
power of Satan had not been sufficient to
keep the revelation of God from these
men. 22. No man knoweth who the Son
is, but the Father. This verse has a strong
resemblance to the phraseology of Jesus
as recorded in the Gospel of John (cf. Jn
5:22,23). Since it was spoken in private,
it may indicate that the Johannine dis¬
courses were private in nature. Our Lord s
public discourses seem to have been given
in a different style.

C. Popular Teaching. 10:25—13:21.

25. A certain lawyer. In the Jewish
community the lawyer* was an expert in
the religious teachings of the Mosaic law
rather than an advocate in court. Tempt¬
ed. The lawyer was testing Jesus to see
what he would say in answering a catch
question. Eternal fife was a current topic
of religious debate (18:18).

26. What is written in the law? The
Saviour accepted the authority of the OT
as the revelation of God. His question im¬
plies that the lawyer could have found
the answer to his query in the Scriptures

228

LUKE 10:27-39

27. And he answering said. Thou shall
love the Lord thy God with all thy heart,
and with all thy soul, and with all thy
strength, and with all thy mind; and thy
neighbor as thyself.

28. And he said unto him, Thou hast an¬
swered right: this do, and thou shalt live.

29. But he, willing to justify himself, said
unto Jesus, And who is my neighbor?

30. And Jesus answering said, A certain
man went down from Jerusalem to Jericho,
and fell among thieves, which stripped him
of his raiment, and wounded him, and de¬
parted, leaving him half dead.

31. And by chance there came down a
certain priest that way; and when he saw
him, he passed by on the other side.

32. And likewise a Levite, when he was at
the place, came and looked on him, and
passed by on the other side.

33. But a certain Samaritan, as he jour¬
neyed, came where he was; and when he saw
him, he had compassion on him,

34. And went to him, and bound up his
wounds, pouring in oil and wine, and set him
on his own beast, and brought him to an inn,
and took care of him.

35. And on the morrow when he de¬
parted, he took out two pence, and gave
them to the host, and said unto him, Take
care of him: and whatsoever thou spendest
more, when I come again, I will repay thee.

36. Which now of these three, thinkest
thou, was neighbor unto him that fell among
the thieves?

37. And he said. He that showed mercy
on him. Then said Jesus unto him. Go, and
do thou likewise.

38. Now it came to pass, as they went,
that he entered into a certain village: and a
certain woman named Martha received him
into her house.

39. And she had a sister called Mary,
which also sat at Jesus’ feet, and heard his
word.

had he really searched them. 27. And he
answering said. The lawyers answer was
a composite of two texts—Deut 6:5 and
Lev 19:18. The former was a part df the
Jewish Shema , or creed, which was cus¬
tomarily recited in the synagogue wor¬
ship. Heart (Gr. kardia) is the inner life,
not necessarily only emotion. goul (Gr.
psyche) is personality, the conscious being.
Strength (Gr. ischui) is physical strength.
Mind (Gr. dianoia) is the capacity to
think. 29. Willing to justify himself. Real¬
izing that he had been caught by his own
words, since he had not kept the Law, the
lawyer began to quibble over a definition.
Strict Jews would not acknowledge that
any non-Jew was a neighbor.

30. A certain man. Although Jesus*
story is called a parable, it may well have
been a report of an actual occurrence.
Went down from Jerusalem. Literally
true, for Jerusalem is 2,600 feet above sea
level, and Jericho is nearly 1,300 feet
below sea level. The road is crooked and
narrow, winding down through rocky de¬
files, where robbers could easily hide. 32.
A Levite. Levites served in the Temple.
Neither the priest nor the Levite at¬
tempted to aid the man. They may have
thought that he was dead, and did not
wish to defile themselves by contact with
a corpse. 33. But a certain Samaritan. The
Samaritans were scorned by Jews because
they were descended from Gentile ances¬
try and because their kind of worship
was different from that of orthodox Juda¬
ism. They worshiped in Mount Gerizim
rather than in Jerusalem, and maintained
a priesthood of their own. A small group
still survives in the village of Nablus, near
the site of ancient Sheehem. 34. And
went to him. If the robbers were still lurk¬
ing in the vicinity, the Samaritan was
risking his life. Jesus showed that the
Samaritan had the attitude of love which
the Law commanded. 35. Two pence.
The equivalent of two days’ wages. He
was paying the expenses of a perfect
stranger, simply because of good will. 36.
Which . . . was neighbour. This question
shamed the lawyer into admitting that the
true neighbor was not either of the priestly
officials of Judaism, but the Samaritan.

38. A certain village. John (12:1) says
that the village was Bethany, about two
miles from Jerusalem on the road that
led to Jejricho and Trans-Jordan. Jesus
must have visited there frequently as he
traveled between Galilee and Jerusalem.
Martha seems to have been the older sis¬
ter, who took the responsibility for the
household. 39. Heard his word. The

229

LUKE 10:40-11:4

40. But Martha was cumbered about
much serving, and came to him, and said.
Lord, dost thou not care that my sister hath
left me to serve alone? bid her therefore that
she help me.

41. And Jesus answered and said unto her,
Martha, Martha, thou art careful and trou¬
bled about many things:

42. But one thing is needful; and Mary
hath chosen that good part, which shall not
be taken away from her.

CHAPTER 11

AND it came to pass, that, as he was praying
in a certain place, when he ceased, one of his
disciples said unto him, Lord, teach us to
pray, as John also taught his disciples.

2. And he said unto them, When ye pray,
say. Our Father which art in heaven, Hal¬
lowed be thy name. Thy kingdom come. Thy
will be done, as in heaven, so in earth.

3. Give us day by day our daily bread.

4. And forgive us our sins; for we also for¬
give every one that is indebted to us. And
lead us not into temptation; but deliver us
from evil.

Greek word (ekouen) means that she was
continually listening to the Master, or that
it was her custom to do so. "Who always
used to listen to his teaching” would be
a good paraphrase. 40. Cumbered. The
Greek word (periespato) means to be
pulled away or to be pulled apart, hence
"distracted,” "overburdened.” 41. Martha,
Martha. On several occasions, according
to Luke's account, Jesus repeated a name
when he wanted to make some unusually
impressive statement (see 22:31; cf. Acts
9:4). 42. But ane thing is needful. Mar¬
tha thought “many things” were neces¬
sary for the Lord's comfort, and was
wearing herself out to prepare them. Her
company meant more to him than her
cooking.

11:1. As he was praying. Neither Luke
nor Matthew locates exactly the occasion
on which Jesus gave his disciples this
model prayer. Matthew includes it in the
Sermon on the Mount (Mt 6:9-13).

2. When ye pray, say. He did not in¬
tend them to repeat this prayer in parrot¬
like fashion. Rather, its several petitions
were to serve as a guide to right attitude
and content. Our Father. Jesus used a
child's word for father, which appears al¬
so in Rom 8:15. It is used by modern
Hebrews within the family circle, and im¬
plies familiarity based on love. God is the
Father of all who receive Christ (Jn 1:12).
Hallowed be thy name. The first petition
concerns the honor of God, not the needs
of the suppliant. The holiness of God must
not be marred by the act of the one pray¬
ing. Thy kingdom come. The rule of God
must become universally acknowledged.
Jesus would not have told his disciples
to pray for the coming of the King¬
dom if it had been present. Thy will be
done. God's will is done in heaven by
the angels without hesitation or dissent.
The prayer calls for the same kind of
obedience from the worshiper.

3. Give us day by day. The Greek is
concise and graphic: Keep giving to us
our daily allotment. 4. Forgive us our sins
is both a plea and a confession. It is an
acknowledgment of need, because man
is a sinner; and it is a plea for divine
grace. Indebted to us. Sin is a debt owed
to God which man himself can never
pay. “In whom (Christ) we have redemp¬
tion through his blood, the forgiveness of
sins, according to the riches of his grace”
(Eph 1:7). Lead us not into temptation.
Temptation does not necessarily mean
solicitation to evil, for God never tempts
in that sense (Jas 1:13). The prayer asks
that the believer may be spared from

230

LUKE 11:5-18

5. And he said unto them, Which of you
shall have a friend, and shall go unto him at
midnight, and say unto him. Friend, lend me
three loaves;

6. For a friend of mine in his journey is
come to me, and I have nothing to set before
him?

7. And he from within shall answer and
say. Trouble me not: the door is now shut,
and my children are with me in bed; I can¬
not rise and give thee.

8. I say unto you. Though he will not rise
and give him, because he is his friend, yet be¬
cause of his importunity he will rise and give
him as many as he needeth.

9. And I say unto you, Ask, and it shall be
given you; seek, and ye shall find; knock, and
it shall be opened unto you.

10. For every one that asketh receiveth;
and he that seeketh findeth; and to him that
knocketh it shall be opened.

11. If a son shall ask bread of any of you
that is a father, will he give him a stone? or if
he ask a fish, will he for a fish give him a ser¬
pent?

12. Or if he shall ask an egg, will he offer
him a scorpion?

13. If ye then, being evil, know how to
give good gifts unto your children; how
much more shall your heavenly Father give
the Holy Spirit to them that ask him?

14. And he was casting out a devil, and it
was dumb. And it came to pass, when the
devil was gone out, the dumb spake; and the
people wondered.

15. But some of them said. He casteth out
devils through Beelzebub the chief of the
devils.

16. And others, tempting him, sought of
him a sign from heaven.

17. But he, knowing their thoughts, said
unto them, Every kingdom divided against
itself is brought to desolation; and a house
divided against a house falleth.

18. If Satan also be divided against him¬
self, how shall his kingdom stand? because ye
say that I cast out devils through Beelzebub.

testing which might force him into evil.

5. Which of you shall have a friend,
The following parable was given by Jesus
to illustrate the certainty of answer to
prayer. In it he placed prayer on the
basis of personal friendship with God.
Midnight. The most dangerous and in¬
convenient hour for a call. People in our
Lords day seldom ventured out at night
for fear of bandits. 6. A friend ... in his
journey is come. If the friend traveled
on foot all day, and did not arrive un¬
til midnight, he must have been desper¬
ately hungry. Hospitality demanded that
he be fed.

7. The door is now shut, and my
children are with me in bea. Eastern
homes did not have a separate bedroom.
Usually the father of the family bolted
die door, then unrolled mats on the floor
for the children. He and his wife occupied
the bed or space nearest the wall. It
would have been impossible to reach the
outer door without disturbing the chil¬
dren. 8. Because of his importunity. The
persistent knocking of the midnight caller
was more troublesome than opening the
door and handing out the bread.

9. Ask for what you do not possess;
seek for what is not apparent; knock that
obstacles may be removed. These three
words epitomize the content of persistent
prayer, 10. For every one. Our Lord prom¬
ised a complete answer; he made no excep¬
tions. 11. A father. Jesus indicated a
stronger tie between God and man than
between friend and friend. God is a father,
and bestows His gifts not just because man
is persistent, but because He loves His
children. He will do no less for them than
any earthly father would do for his family.
13. If ye then. If human beings who are
evil can act in a gracious and loving
manner, how much more will God do so?
The Holy Spirit. Matthew, Jn a parallel
passage, says “good things” (Mt 7:11).
Luke places special emphasis on the gift
of the Holy Spirit.

15. Beelzebub. The Greek text of the
better manuscripts reads Beelzehul , a ren¬
dering of the Hebrew Baalzebul, ‘lord of
flies,” or ‘lord of the dwelling.” It was the
title given to one of the goas of the Phi¬
listines, and had been brought over into
Judaism as a title of Satan. Since Jesus’
enemies would not admit that he came
from God, they attributed his power over
demons to a superdemonic source. 16. A
sign from heaven. The utter unreasonable¬
ness of his enemies is demonstrated by
their demand for a sign when they had
just witnessed one. 18. If Satan also be

231

LUKE 11:19-32

19. And if I by Beelzebub cast out devils,
by whom do your sons cast them out? there¬
fore shall they be your judges.

20. But if I with the finger of God cast
out devils, no doubt the kingdom of God is
come upon you.

21. When a strong man armed keepeth his
palace, his goods are in peace:

22. But when a stronger than he shall
come upon him, and overcome him, he tak-
eth from him all his armor wherein he
trusted, and divideth his spoils.

23. He that is not with me is against me;
and he that gathereth not with me scatter¬
ed!.

24. When the unclean spirit is gone out of
a man, he walketh through dry places, seek¬
ing rest; and finding none, he saith, I will re¬
turn unto my house whence I came out.

25. And when he cometh, he findeth it
swept and garnished.

26. Then goeth he, and taketh to him
seven other spirits more wicked than himself;
and they enter in, and dwell there: and the
last state of that man is worse than the first.

27. And it came to pass, as he spake these
things, a certain woman of the company
lifted up her voice, and said unto him.
Blessed is the womb that bare thee, and the
paps which thou hast sucked.

28. But he said. Yea, rather, blessed are
they that hear the word of God, and keep it.

29. And when the people were gathered
thick together, he began to say. This is an
evil generation: they seek a sign; and there
shall no sign be given it, but the sign of
Jonas the prophet.

30. For as Jonas was a sign unto the Nine-
vites, so shall also the Son of man be to this
generation.

31. The queen of the south shall rise up in
the judgment with the men of this genera¬
tion, and condemn them: for she came from
the utmost parts of the earth to hear the wis¬
dom of Solomon; and, behold, a greater than
Solomon is here.

32. The men of Nineveh shall rise up in
the judgment with this generation, and shall
condemn it: for they repented at the preach¬
ing of Jonas; and, behold, a greater than
Jonas is here.

divided against himself. The Lord pointed
out that it would be foolish to think that
Satan would be undoing his own work.
19. By whom do your sons cast them out?
If his works should be attributed to the
power of the devil, could the Jews make
a better claim for their own children who
exorcised demons? 20. With the finger of
God. A figure of speech for the power of
God. Jesus* exercise of Gods power
proved that he had brought the rule of
God among men.

21. A strong man armed. Satan is the
strong man who keeps his possessions in
his grasp. 22. A stronger than he. Jesus
asserted his superiority over Satan, and
his ability to release men from the devil’s
power. 23. He that is not with me. Com¬
pare this with its opposite in 9:50. In the
former instance he was speaking of a man
who was unconsciously co-operative with
him, while in this instance he was speak¬
ing of those who were consciously op¬
posed to him.

24. When the unclean spirit is gone out
of a man. Christ used the miracle that he
had just performed as an illustration of a
spiritual truth. The vacuum left by the
banishment of evil must be filled with
that which is good, or else the evil will be¬
come worse. Through dry places. The
deserts were supposedly inhabited by evil
spirits (see Isa 13:19-22).

27. Blessed is the womb. By pronounc¬
ing a blessing on Jesus’ mother, this
woman was complimenting the Saviour
himself. 28. Blessed are they that hear
the word of God, and keep it. The Lord
intimated that he desired not compliments
but obedience.

29. The sign of Jonas the prophet. The
miraculous restoration of Tonah from
threatened death, to fulfill his commis¬
sion to the Ninevites, was typical of the
Resurrection. Christ’s return from death
was as great a proof of His ministry as
Jonah’s rescue was of his. 31. The queen
of the south was the ruler of Sheba, a
country in the southern tip of Arabia. She
came from the utmost parts of the earth.
Since travel was slow and difficult, the
long journey of the queen was a proof
of her eagerness to meet Solomon (I Kgs
10:1-10). The wisdom of Solomon. Solo¬
mon would be classed today as a writer,
a scientist, a connoisseur of art, a patron
of industry, and a statesman. Our Lord
claimed that he was greater than Solo¬
mon. 32. The preaching of Jonas brought
repentance to the pagan inhabitants of the

B opulous and wicked city of Nineveh
on 3:5-9; 4:11). Jesus claimed that he

232

LUKE 11:33-49

33. No man, when he hath lighted a can¬
dle, putteth it in a secret place, neither
under a bushel, but on a candlestick, that
they which come in may see the light.

34. The light of the body is the eye: there¬
fore when thine eye is single, thy whole body
also is full of light; but when thine eye is
evil, thy body also is full of darkness.

35. Take heed therefore, that the light
which is in thee be not darkness.

36. If thy whole body therefore be full of
light, having no part dark, the whole shall be
full of light, as when the bright shining of a
candle doth give thee light.

37. And as he spake, a certain Pharisee be¬
sought him to dine with him: and he went
in, and sat down to meat.

3$. And when the Pharisee saw it, he mar¬
veled that he had not first washed before din¬
ner.

39. And the Lord said unto him, Now do
ye Pharisees make clean the outside of the
cup and the platter; but your inward part is
full of ravening and wickedness.

40. Ye fools, did not he, that made that
which is without, make that which is within
also?

41. But rather give alms of such things as
ye have; and, behold, all things are clean
unto you.

42. But woe unto you, Pharisees! for ye
tithe mint and rue and all manner of herbs,
and pass over judgment and the love of God:
these ought ye to have done, and not to leave
the other undone.

43. Woe unto you, Pharisees! for ye love
the uppermost seats in the synagogues, and
greetings in the markets.

44. Woe unto you, scribes and Pharisees,
hypocrites! for ye are as graves which appear
not, and the men that walk over them are
not aware of them.

45. Then answered one of the lawyers,
and said unto him, Master, thus saying thou
reproachest us also.

46. And he said. Woe unto you also, ye
lawyers! for ye lade men with burdens griev¬
ous to be borne, and ye yourselves touch not
the burdens with one of your fingers.

47. Woe unto you! for ye build the sep¬
ulchres of the prophets, and your fathers
killed them.

48. Truly ye bear witness that ye allow
the deeds of your fathers: for they indeed
killed them, and ye build their sepulchres.

49. Therefore also said the wisdom of
God, I will send them prophets and apostles,
and some of them they shall slay and perse¬
cute:

was a greater preacher than Jonah. The
world did not recognize his greatness of
wisdom or of person.

33. A candle. Literally, a lamp. A se¬
cret place. The word (Gr. krypten) may
be translated cellar (see Arndt in loco).
A bushel (Gr. modios , a word borrowed
from Latin). A measure holding about a
peck. Candlestick. A Lamp Stand. 34.
Single. Unclouded, properly focused, or
healthy. Evil refers to physical defective¬
ness.

37. A certain Pharisee besought him
to dine with him. Luke records numerous
occasions on which the Lord was invited
to dinner (5:29; 7:36; 14:1; 19:5; cf.
Jn 2:1-11; 12:1,2). He utilized these op¬
portunities to reach men who would not
otherwise have listened to him. 38. He
marvelled that he had not first washed.
The Pharisees washed regularly before
meals as a ceremonial observance. Jesus*
neglect to do so seemed to be a direct
refusal to keep the Law, and an insult to
his host. The Pharisee’s reaction may have
been spoken, or the Lord may have read
his thoughts.

39. Ye Pharisees make clean the out¬
side. The Pharisees were the Puritans of
Judaism, who were exceedingly strict
about the external observance of the Law,

J esus criticized them drastically for their
lypocrisy, for they harbored all kinds of
covetousness and cruelty in their hearts.
40. Ye fools. A term that Christ used
seldom, and only of those who were
morally perverted, not just mentally ob¬
tuse. 41. Give alms of such things as ye
have. If the Pharisees would give gen¬
erously to the poor, they would not have
to worry about ceremonial cleansings. 42.
Ye tithe mint and rue and all manner of
herbs. They tithed even the vegetables
that grew in their gardens, but failed to
meet the larger obligation of love to their
fellow men. 43. The uppermost seats in
the synagogues. The front seats in the syn¬
agogues were usually reserved for the most
important members. 44. Graves which
appear not. Any contact with a corpse or
with a grave was a defilement. Even to
step on a grave without knowing it they
held to be a breach of the Law. Usually
graves were painted white so. that they
would be visible by night as well as by
day. Jesus said that the Pharisees, by their
example, unconsciously caused other men
to break the Law and defile themselves.

47. Ye build the sepulchres of the
prophets. The martyrs of one generation
become the heroes of the next. It was
easier for the children to build monuments

233

LUKE 11:50 —12:9

50. That the blood of all the prophets,
which was shed from the foundation of the
world, may be required of this generation;

51. From the blood -of Abel unto the
blood of Zacharias, which perished between
the altar and the temple: verily I say unto
you, It shall be required of this generation.

52. Woe unto you, lawyers! for ye have
taken away the key of knowledge: ye entered
not in yourselves, and them that were enter¬
ing in ye hindered.

53. And as he said these things unto them,
the scribes and the Pharisees began to urge
him vehemently, and to provoke him to
speak of many things:

54. Laying wait for him, and seeking to
catch something out of his mouth, that they
might accuse him.

CHAPTER 12

IN the mean time, when there were gathered
together an innumerable multitude of peo¬
ple, insomuch that they trode one upon an¬
other, he began to say unto his .disciples first
of all. Beware ye of the leaven of the Phari¬
sees, which is hypocrisy.

2. For there is nothing covered, that shall
not be revealed; neither hid, that shall not be
known.

3. Therefore, whatsoever ye have spoken
in darkness shall be heard in the light; and
that which ye have spoken in the ear in
closets shall be proclaimed upon the house¬
tops.

4. And I say unto you my friends, Be not
afraid of them that kill the body, and after
that have no more that they can do.

5. But I will forewarn you whom ye shall
fear: Fear him, which after he hath killed
hath power to cast into hell; yea, I say unto
you, Fear him.

6. Are not five sparrows sold for two far¬
things, and not one of them is forgotten be¬
fore God?

7. But even the very hairs of your head
are all numbered. Fear not therefore: ye are
of more value than many sparrows.

8. Also I say unto you. Whosoever shall
confess me before men, him shall the Son of
man also confess before the angels of God:

9. But he that denieth me before men
shall be denied before the angels of God.

to the prophets than for their fathers to
obey them. 50. Of this generation. The
rejection of God’s messengers culminated
in the crime of Jesus’ generation, because
they refused him. 51. From the blood of
Abel unto the blood of Zacharias. Abel
was the first martyr of OT history (Gen
4:8). Zacharias was the last (II Chr
24:20-22), according to the order of books
in the Hebrew Bible, which, unlike the
English Bible, ends with Chronicles.
52. Ye have taken away the key of
knowledge. Jesus accused the experts in
the Law of not fulfilling their tasks. They
were supposed to enlighten the people by
explaining the Law; instead, they had
kept them in ignorance.

12:1. The leaven of the Pharisees.
Leaven is generally figurative of evil. The
effect of fermentation and consequent de¬
cay was typical of the insidious operation
of sin in the human heart. 3. Closets. The
inner rooms or storechambers of an East¬
ern house, to which only the privileged
few had access. Words spoken in them
would not normally be heard by anybody
else. Upon the house tops. An allusion to
the public announcement of news by
shouting gossip from one housetop to an¬
other.

5. Fear him. This refers to God and
not to Satan, for Satan cannot determine
the destiny of a human soul. Fear implies
not cringing dread but healthy respect.
Hell, a translation of Gehenna, a Greek
form of the Hebrew Ge-hinnom, or “Val¬
ley of Hinnom,” which lay on the south¬
western side of old Jerusalem. In the days
of the kings it had been the center of idol
worship, and in later reforms it was con¬
verted into the city dump. Fires were
kept burning constantly there to consume
the combustible rubbish. The place was
used as a picture of the fate or the lost.

6. Are not five sparrows sold for two
farthings. On another occasion Jesus
quoted the price of sparrows as two for
a farthing (Mt 10:29). They were so cheap
that an extra one was thrown in for the

rice of four, yet Jesus said that the in-
nite God is concerned with the death of
each sparrow. 7. Ye are of more value.
Since God’s tremendous compassion for
man is parallel with his authority over
man’s destiny, His concern should evoke
love rather than fear.

8. Confess. Jesus was appealing to the
disciples to make a public avowal of loy¬
alty to him. 9. He that denieth me. Here,
to deny is not to deprive, as in some uses,
but to disown. Jesus claimed the right to
commend or to condemn any man in the

234

LUKE 12:10-28

10. And whosoever shall speak a word
against the Son of man, it shall be forgiven
him: but unto him that blasphemeth against
the Holy Ghost it shall not be forgiven.

11. And when they bring you unto the
synagogues, and unto magistrates, and pow¬
ers, take ye no thought how or what thing ye
shall answer, or what ye shall say:

12. For the Holy Ghost shall teach you in
the same hour what ye ought to say.

13. And one of the company said unto
him. Master, speak to my brother, that he di¬
vide the inheritance with me.

14. And he said unto him, Man, who
made me a judge or a divider over you?

15. And he said unto them, Take heed,
and beware of covetousness: for a man’s life
consisteth not in the abundance of the things
which he possessed).

16. And he spake a parable unto them,
saying, The ground of a certain rich man
brought forth plentifully:

17. And he thought within himself,
saying, What shall I do, because I have no
room where to bestow my fruits?

18. And he said, This will 1 do: 1 will pull
down my bams, and build greater; and there
will I bestow all my fruits and my goods.

19. And I will say to my soul, Soul, thou
hast much goods laid up for many years; take
thine ease, eat, drink, and be merry.

20. But God said unto him, Thou fool,
this night thy soul shall be required of thee:
then whose shall those things be, which thou
hast provided?

21. So is he that layeth up treasure for
himself, and is not rich toward God.

22. And he said unto his disciples, There¬
fore I say unto you, Take no thought for
your life, what ye shall eat; neither for the
body, what ye shall put on.

23. The life is more than meat, and the
body is more than raiment.

24. Consider the ravens: for they neither
sow nor reap; which neither have storehouse
nor bam; and God feedeth them: how much
more are ye better than the fowls?

25. And which of you with taking thought
can add to his stature one cubit?

26. If ye then be not able to do that thing *
which is least, why take ye thought for the
rest?

27. Consider the lilies how they grow:
they toil not, they spin not; and yet I say
unto you, that Solomon in all his glory was
not arrayed like one of these.

28. If then God so clothe the grass, which
is to-day in the field, and to-morrow is cast
into the oven; how much more will he clothe
you, O ye of little faith?

presence of God. 10. Him that blasphem¬
eth against the Holy Ghost. The slander
against the Holy Spirit is irremediable be¬
cause it cuts a man off from the only
power that can change his inner life. The
Holy Spirit is God's messenger to men,
on whom believers are dependent for their
knowledge of the reality of Gods truth.
11. Take ye no thought. An instruction
for martyrs, not for preachers or teachers.

13. Master, speak to my brother. Not
justice, but possession was what this man
desired. He wanted Jesus to exercise his
authority, but did not ask him to inquire
into the merits of the case. 14. Who made
me a judge* The Lord refused to make a
decision for the personal convenience of
one man.

16. The ground of a certain rich man.
Again Jesus may have been citing an
actual example (cf. ll:30ff.) to illustrate
ihe principle stated in verse 15. 17. What
shall I do. The landowner was embar¬
rassed by riches, but he did not consider
the possibility of utilizing his bumper
crops for the benefit of others. 18. Barns.
Greek apotheke , a granary or storehouse,

19. Soul, thou hast much goods laid
up for many years. On the assurance of
a large crop, the gendeman-farmer was
ready to retire. He made several false as¬
sumptions: that the soul could be satisfied
with goods; that the goods would last for
many years; and that he would live to en¬
joy them. 20. This night thy soul shall
be required of thee. The rich man had
not counted on the abrupt summons that
called him to face God and to leave the
property he had so carefully amassed. 21.
Rich toward God. Jesus implied that
wealth could be invested for eternal
values (cf. 16:9). 22. Take no thought for
your life. Christ did not commend negli¬
gence, but taught that food and clothing
are neither man's sole nor primary con¬
cern. What man is is more important
than what he has. 25. Stature (Gr. helikia)
may mean “age” (Jn 9:21) rather than
“size.” The problem of the rich man was
not his height, but the time he had to en¬
joy the goods.

27. Consider the lilies. These flowers
were probably anemones, or windflowers.
They grew profusely in the fields of Gali¬
lee, coloring them brilliantly with reds
and purples, the royal colors. Solomon in
all his glory, i.e., when dressed in his
court costume, was not so splendid as
these humble flowers. 28. Tomorrow is
cast into the oven. Wood for fuel is almost
unobtainable in Palestine; consequently,
dry grass and weeds are used for cooking.

235

LUKE 12:2945

29. And seek not ye what ye shall eat, or
what ye shall drink, neither be ye of doubt¬
ful mind.

30. For all these things do the nations of
the world seek after: and your Father know-
eth that ye have need of these things.

31. But rather seek ye the kingdom of
God; and all these things shall be added unto
you.

32. Fear not, little flock; for it is your Fa¬
ther’s good pleasure to give you the king¬
dom.

33. Sell that ye have, and give alms; pro¬
vide yourselves bags which wax not old, a
treasure in the heavens that faileth not,
where no thief approacheth, neither moth
corrupteth.

34. For where your treasure is, there will
your heart be also.

35. Let your loins be girded about, and
your lights burning;

36. And ye yourselves like unto men that
wait for their lord, when he will return from
the wedding; that, when he cometh and
knocked), they may open unto him immedi¬
ately.

37. Blessed are those servants, whom the
lord when he cometh shall find watching:
verily I say unto you, that he shall gird him¬
self, and make them to sit down to meat, and
will come forth and serve them.

3$. And if he shall come in the second
watch, or come in the third watch, and find
them so, blessed are those servants.

39. And this know, that if the goodman of
the house had known what hour the thief
would come, he would have watched, and
not have suffered his house to be broken
through.

40. Be ye therefore ready also: for the Son
of man cometh at an hour when ye think
not.

41. Then Peter said unto him, Lord,
speakest thou this parable unto us, or even to

42. And the Lord said. Who then is that
faithful and wise steward, whom his lord
shall make ruler over his household, to give
them their portion of meat in due season?

43. Blessed is that servant, whom his lord
when he cometh shall find so doing.

44. Of a truth I say unto you, that he will
make him ruler over all that he hath.

45. But and if that servant say in his
heart. My lord delayeth his coming; and
shall begin to beat the menservants and
maidens, and to eat and drink, and to be
drunken;

The grass has a short life; but if God is
willing to clothe it with gorgeous colors,
how much more care will he expend on
man, whose spirit lives forever!

30. For all these things do the nations
of the world seek after. Material posses¬
sions are the chief quest of the Gentiles,
who (from the Jewish standpoint) know
not God. Jesus said that for his disciples
these material possessions should have
secondary value. 31. But rather seek ye
the kingdom of God. The Master gave
his disciples a new objective in life —to
work for the kingdom of God.

35. Let your loins be girded about, and
your lights (lamps) burning. Because the
Eastern garb was long and flowing, the
wearer had to tuck the skirts of his robe
into his belt to allow freedom of motion.
Lamps were kindled by live coals, for
matches were unknown.

36. When he will return from the wed¬
ding. The Oriental groom, after a supper
with his friends, went to the house of the
bride to claim her. Since the return pro¬
cession took place late at night, the groom
expected his servants to be dressed for
work and to have their lamps lighted.
The traditional wedding preparation was
a symbol of readiness tor his return. 39.
What hour the thief would come. The
change of figure from the bridegroom to
the thief emphasizes the element of un¬
expected appearance. Paul applied the
same figure of speech to the Second Com¬
ing (I Thess 5:2).

41. Lord, speakest thou this parable
unto us, or even to all? In order to make
clear whether he was addressing the dis¬
ciples exclusively or the entire crowd
around him, Jesus spoke the next parable.

43. That servant (Gr. doulos, “slave”).
A steward was often a slave who was
charged with managing his master’s
household. 45. My lord delayeth his
coming. The parable teaches that skepti¬
cism about the Lord’s return produces
misuse of authority and laxity of conduct.

46. The Lord of that servant will come.
The coming of the Lord will bring rewards
to the faithful and judgment to the unfaith¬
ful. Cut him in sunder. Probably this
should be taken literally, for the Roman
masters had power of life and death over
their slaves. To mismanage an estate
would have brought the death penalty. 48.
For unto whomsoever much is given, of
him shall be much required. The language
suggests degrees of punishment.

49. I am come to send fire on the
earth; and how I wish it were already
kindled! (original translation) Our Lord

236

LUKE 12:46-13:2

46. The lord of that servant will come in a
day when he looketh not for him, and at an
hour when he is not aware, and will cut him
in sunder, and will appoint him his portion
with the unbelievers.

47. And that servant, which knew his
lord’s will, and prepared not himself, neither
did according to his will, shall be beaten
with many stripes .

48. But he that knew not, and did commit
things worthy of stripes, shall be beaten with
few stripes. For unto whomsoever much is
given, of him shall be much required; and to
whom men have committed much, of him
they will ask the more.

49. I am come to send fire on the earth;
and what will I, if it be already kindled?

50. But I have a baptism to be baptized
with; and how am I straitened till it be ac¬
complished!

51. Suppose ye that I am come to give
peace on earth? I tell you, Nay; but rather
division:

52. For from henceforth there shall be
five in one house divided, three against two,
and two against three.

53. The father shall be divided against the
son, and the son against the father; the
mother against the daughter, and the daugh¬
ter against the mother; the mother-in-law
against her daughter-in-law, and the daugh-
ter-in-law against her mother-in-law.

54. And he said also to the people, When
ye see a cloud rise out of the west, straight¬
way ye say, There cometh a shower; and so it
is.

55. And when ye see the south wind
blow, ye say. There will be heat; and it com¬
eth to pass.

56. Ye hypocrites, ye can discern the face
of the sky and of the earth; but how is it that
ye do not discern this time?

57. Yea, and why even of yourselves judge
ye not what is right?

58. When thou goest with thine adversary
to the magistrate, as thou art in the way,
give diligence that thou mayest be delivered
from him; lest he hale thee to the judge, and
the judge deliver thee to the officer, and the
officer cast thee into prison.

59. I tell thee, thou shalt not depart
thence, till thou hast paid the very last mite.

CHAPTER 13

THERE were present at that season some
that told him of the Galileans, whose blood
Pilate had* mingled with their sacrifices.

2. And Jesus answering said unto them.
Suppose ye that these Galileans were sinners
above all the Galileans, because they
suffered such things?

realized that his mission was divisive and
disturbing. He saw clearly that the cross
would be a point of controversy and argu¬
ment, and wished that his lifting up (Jn
12;32) had already been accomplished.
50. I have a baptism to be baptized with.
Christ was referring to his death (cf. Mk
10:38). He felt that his power would be
restricted until the work of the cross could
be finished. 51. Nay; but rather division.
Judaism was a family religion, in which
the people worshiped by households
rather than as individuals, Jesus foresaw
that his claims would cut across family
life, and would necessitate individual de¬
cisions.

56. How is it that ye do not discern
this time? Jesus’ contemporaries did not
realize the importance of his coming, nor
the seriousness of rejecting him.

58. The officer. The local constable or
sheriff (Gr. praktori), who carried out
the orders of the court,

13:1. Whose blood Pilate had mingled
with their sacrifices. Probably the Gali¬
leans, who were fanatical nationalists, had
created a disturbance in Jerusalem. Pilate,
who was there during the feast, had sent
soldiers to intervene. The result was a
bloody clash in the temple courts. Such
action was entirely in keeping with
Pilate’s known character. 2. Sinners above
all the Galileans. Any unusual calamity is
often interpreted as a special judgment
on those affected. 3.1 tell you, Nay. Jesus
did not assent to the idea that the victims
of Pilate were exceptionally sinful, but
said that a similar doom awaited all who
were unrepentant. He may have had in
mind the imminent fate of the city in the
Roman siege of A.D. 70 (cf. 19:41-44; 21:
20-24). 4. Or those eighteen. He alluded
to another recent happening that had been
the talk of the town, and he drew a similar
application. 6. He spake also this parable.
The fruitless fig tree was symbolic of the
Jewish nation. Isaiah (5:2) used a similar
parable based on a vine. The owner of
the fig tree had every right to expect
fruit, and was justly disappointed when
there was none. 7. Cut it down; why
cumbereth it the ground? Judgment was
the only answer to fruitlessness. 8. Lord,
let it alone this year also. The farmer of
the landlord’s estate interceded for the
tree, that it might have one more chance.
Jesus implied that his nation was having
its last opportunity to make good before
the judgment of God would fall because
of its rebellion and unproductiveness.

10. And he was teaching in one of the
synagogues on the sabbath. The episode

237

LUKE 13:3-19

3. I tell you, Nay: but, except ye repent,
ye shall all likewise perish.

4. Or those eighteen, upon whom the
tower in Siloam fell, and slew them, think ye
that they were sinners above all men that
dwelt in Jerusalem?

5. I tell you. Nay: but, except ye repent,
ye shall all likewise perish.

6. He spake also this parable; A certain
man had a fig tree planted in his vineyard;
and he came and sought fruit thereon, and
found none.

7. Then said he unto the dresser of his
vineyard, Behold, these three years I come
seeking fruit on this fig tree, and find none:
cut it down; why cumbereth it the ground?

8. And he answering said unto him. Lord,
let it alone this year also, till I shall dig about
it, and dung it:

9. And if it bear fruit, well: and if not,
then after that thou shalt cut it down.

10. And he was teaching in one of the syn¬
agogues on the sabbath.

11. And, behold, there was a woman
which had a spirit of infirmity eighteen
years, and was bowed together, and could in
no wise lift up herself.

12. And when Jesus saw her, he called her
to him, and said unto her. Woman, thou art
loosed from thine infirmity.

13. And he laid his hands on her: and im¬
mediately she was made straight, and glo¬
rified God.

14. And the ruler of the synagogue an¬
swered with indignation, because that Jesus
had healed on the sabbath day, and said unto
the people. There are six days in which men
ought to work: in them therefore come and
be healed, and not on the sabbath day.

15. The Lord then answered him, and
said, Thou hypocrite, doth not each one of
you on the sabbath loose his ox or his ass
from the stall, and lead him away to wa¬
tering?

16. And ought not this woman, being a
daughter of Abraham, whom Satan hath
bound, lo, these eighteen years, be loosed
from this bond on the sabbath day?

17. And when he had said these things, all
his adversaries were ashamed: and all the
people rejoiced for all the glorious things
that were done by him.

18. Then said he, Unto what is the king¬
dom of God like? and whereunto shall I re¬
semble it?

19. It is like a grain of mustard seed,
which a man took, and cast into his garden;
and it grew, and waxed a great tree; and the
fowls of the air lodged in the branches of it.

that follows was one of a number re¬
counted in the Gospels concerning our
Lords healing on the Sabbath, which was
a recurrent source of contention between
himself and the Pharisees. 11. A woman
which had a spirit of infirmity. The wom¬
an was a victim of; demon possession.
Demoniac power sometimes was mani¬
fested in violent behavior (8:29) and
sometimes by the crippling of a bodily
member (11:14). Jesus spoke of the wom¬
an as one whom Satan had bound (13:16).
12. He called her. His action was unso¬
licited; he took the initiative.

14. The ruler of the synagogue repre¬
sented the standards of Judaism by his
stringent interpretation of the Law. He did
not speak directly, but by his pronounce¬
ment he condemned Jesus* action. 15. The
Lord then answered. The ruler of the
synagogue knew the statute; die Lord
knew how to apply, the exception. Why
should not this woman have relief from
suffering on the Sabbath, if the Law pro¬
vided for the prevention of thirst for
animals? 16. Ought not this woman. Je¬
sus went further than to suggest that the
healing was allowable; he asserted that
it was obligatory.

18. Unto what is the kingdom of God
like? The two parables that follow next
parallel Mt 13:31-33, which cites them
as part of a series describing the king¬
dom of God. The interpretations of these
have been varied, and there has been
considerable controversy over them. It is
well to remember that usually each par¬
able was spoken to make only one point,
and that details not necessary for the
point should not be overstressed. 19. It
is like a grain of mustard seed. The mus¬
tard plant was the largest that grew in
Palestine. Its tremendous growth in one
season from the smallest of the seeds
to a shrub the size of a small tree illus¬
trated prophetically the growth of the
kingdom from the insignificant begin¬
nings of Jesus* company of disciples into
the spiritual realm which became univer¬
sally recognized. 21. It is like leaven.
The figure here concerns the silent and
yet powerful growth of the. kingdom
among men (cf. 12:1). Jesus did not as¬
sert that the world would be converted;
he did imply that it would be affected by
the kingdom.

D. The Beginning of Public Debate.
13:22-16:31.

22. Journeying toward Jerusalem. With
this phrase Luke returns to the theme

238

LUKE 13:20-35

20. And again he said, Whereunto shall I
liken the kingdom of God?

21. It is like leaven, which a woman took
and hid in three measures of meal, till the
whole was leavened.

22. And he went through the cities and
villages, teaching, and journeying toward Je¬
rusalem.

23. Then said one unto him, Lord, are
there few that be saved? And he said unto
them,

24. Strive to enter in at the strait gate: for
many, I say unto you, will seek to enter in,
and shall not be able.

25. When once the master of the house is
risen up, and hath shut to the door, and ye
begin to stand without, and to knock at the
door, saying. Lord; Lord, open unto us; and
he shall answer and say unto you, I know
you not whence ye are:

26. Then shall ye begin to say. We have
eaten and drunk in thy presence, and thou
hast taught in our streets.

27. But he shall say, I tell you, I know
you not whence ye are; depart from me, all
ye workers of iniquity.

28. There shall be weeping and gnashing
of teeth, when ye shall see Abraham, and
Isaac, and Jacob, and all the prophets, in the
kingdom of God, and you yourselves thrust
out.

29. And they shall come from the east,
and from the west, and from the north, and
from the south, and shall sit down in the
kingdom of God.

30. And, behold, there are last which shall
be first; and there are first which shall be
last.

31. The same day there came certain of
the Pharisees, saying unto him, Get thee out,
and depart hence; for Herod will kill thee.

32. And he said unto them, Go ye, and
tell that fox, Behold, I cast out devils, and I
do cures to-day and to-morrow, and the third
day I shall be perfected.

33. Nevertheless I must walk to-day, and
to-morrow, and the day following: for it can¬
not be that a prophet perish out of Jerusa-
lem.

34. O Jerusalem, Jerusalem, which killest
the prophets, and stonest them that are sent
unto thee; how often would I have gathered
thy children together, as a hen doth gather
her brood under her wings, and ye would
not!

35. Behold, your house is left unto you
desolate: and verily I say unto you, Ye shall
not see me, until the time come when ye
shall say. Blessed is he that cometh in the
name of the Lord.

of 9:51. He built this section of the
Gospel on the Saviours last journey. 23.
Are there few that be saved? So strin¬
gent was the Lords ethical teaching that
his hearers were sure that only a few
could be saved. 24. The strait gate.
Strait is an old English word meaning
narrow.

25. When once the master of the house
is risen up, and hath shut to the door.
The door of an Oriental house was locked
at night to keep out marauders, and
was not opened again until morning. If
any man knocked late at night, he was
regarded with suspicion, and was usual¬
ly turned away. 26. We have eaten and
drunk in thy presence. In the Orient, to
eat and drink with a man was a mark
of permanent friendship. 27. I know you
not whence ye are. Salvation depends
on personal acquaintance with him, not
upon knowledge of his reputation. 28.
There shall be weeping ana gnashing of
teeth. There means "in that place.” 30.
There are last which shall be first. The
implication is that the hour of judgment
will bring many surprises.

31. Herod will kill thee. The Phari¬
sees may only have been trying to scare

J esus out of the country. On the other
iand, Herod did have an uneasy con¬
science, and thought that Jesus might
have been John the Baptist risen from
the dead (cf. 9:7). 32. That fox. One
of the few contemptuous terms our Lord
used. It connotes both slyness and cow¬
ardice. The third day I shall be per¬
fected. He indicated that he had a de¬
finite plan for his life, and that he did
not fear Herod’s threat. 33. It cannot be
that a prophet perish out of Jerusalem.
His reply to the Pharisees meant that he
was endangered not by Herod’s threats,
but by the hostility of their own city.

34. O Jerusalem, Jerusalem. Christ’s
lamentation over the city was prompted
by his love and by his foresight. He
was well aware of the fate that awaited
it. 35. Behold, your house is left unto
you desolate. The destruction of the
temple in a.d. 70 and the later expulsion
of the Jews under Hadrian (a.d. 135)
overthrew completely the Jewish com¬
monwealth. Blessed is he that cometh. A
quotation from Ps 118:26 which was ap-
lied to the Messiah. Jesus identified
imself with the nation’s hope.

14:1. He went into the house of one
of the chief Pharisees to eat bread (cf.
11:37). They watched him. The Phari¬
sees observed (Gr. pareterounto) Jesus
closely (cf. 6:7) with the motive of

239

LUKE 14:1-14

CHAPTER 14

AND it came to pass, as he went into the
house of one of the chief Pharisees to eat
bread on the sabbath day, that they watched
him.

2. And, behold, there was a certain man
before him which had the dropsy.

3. And Jesus answering spake unto the
lawyers and Pharisees, saying. Is it lawful to
heal on the sabbath day?

4. And they held their peace. And he took
him, and healed him, and let him go;

5. And answered them, saying* Which of
you shall have an ass or an ox fallen into a
pit, and will not straightway pull him out on
the sabbath day?

6. And they could not answer him again
to these things.

7. And he put forth a parable to those
which were bidden, when he marked how
they chose out the chief rooms; saying unto
them,

8. When thou art bidden of any man to a
wedding, sit not down in the highest room;
lest a more honorable man than thou be bid¬
den of him;

9* And he that bade thee and him come
and say to thee, Give this man place; and
thou begin with shame to take the lowest
room.

10. But when thou art bidden, go and sit
down in the lowest room; that when he that
bade thee cometh, he may say unto thee,
Friend, go up higher: then shalt thou have
worship in the presence of them that sit at
meat with thee.

11. For whosoever exalteth himself shall
be abased; and he that humbleth himself
shall be exalted.

12. Then said he also to him that bade
him, When thou makest a dinner or a sup¬
per, call not thy friends, nor thy brethren,
neither thy kinsmen, nor thy rich neighbors;
lest they also bid thee again, and a recom¬
pense be made thee.

13. But when thou makest a feast, call the
poor, the maimed, the lame, the blind:

14. And thou shalt be blessed; for they
cannot recompense thee: for thou shalt be
recompensed at the resurrection of the just.

trapping him if possible. 2. And, behold,
there was a certain man before him. The
presence of this man was unexpected.
Perhaps he had come to the feast in hope
of healing. Dropsy. A swelling of the body
caused by the retention of excessive liquid
in the tissues. The man's pitiful condition
would have been obvious to all. 3. Je¬
sus . . . spake unto the lawyers and
Pharisees. He repeated his question of
the previous occasion (6:9). 4. They held
their peace. His critics did not know
how to answer. If they had said that
healing on the Sabbath was pot permis¬
sible, they would have condemned them¬
selves; if they had said that \t was, they
could not have criticized him. 5. Which
of you shall have an ass or an*ox fallen
into a pit. He had used the same argu¬
ment on two previous occasions (6:9;
13:15).

7. And he put forth a parable. At this
dinner aiir Lord spoke three parables.
Tlje first two (14:7-11,12-14) were
evpked by the behavior of the guests and
thp host; the third (w. 15-24) was a re¬
ply to a comment. They chose out the
chief rooms. Sfociail position was impor¬
tant in the society of that day, and each
guest wanted to occupy as high a place of
hqpor as he could. Rooms. A better trans¬
lation would be plhces. The word refers
to the location of the seat, not to the
dining hall. 9. The lowest room. By the
time that the guest found the best place
and discovered that it was reserved
for someone else, the intermediate places
would have been filled, and only die
lowest would J be left. 10. Friend, go up
higher. If the host found an honored
uest in a lower place, he would invite
im to a reserved seat at the head table.
11. He that humbleth himself shall be
exalted. Christ used the immediate situ¬
ation to illustrate a general spiritual prin¬
ciple. Plummer says: “Humility is the
passport to promotion in the kingdom of
God" (ICC, p. 358).

12. Then said he also to him that
bade him. Jesus had a word for the host
as well as for the guest. Call not thy
friends, nor thy brethren, neither thy
kinsmen, nor thy rich neighbours. The
kingdom of God is not a closed society
of the wealthy nor an exclusive club for
friends. 13. Call the poor, the maimed,
the lame, the blind. Our Lord rebuked
the selfish practice of entertaining only
those who can return the favor. He
wanted his host to see that his wealth
gave him an opportunity to aid the
indigent and helpless. 14. The resurrec-

240

LUKE 14:15-23

15. And when one of them that sat at
meat with him heard these things, he said
unto him, Blessed is he that shall eat bread
in the kingdom of God.

16. Then said he unto him, A certain man
made a great supper, and bade many:

17. And sent his servant at supper time to
say to them that were bidden. Come; for all
things are now ready.

18. And they all with one consent began
to make excuse. The first said unto him, I
have bought a piece of ground, and I must
needs go and see it: I pray thee have me ex¬
cused.

19. And another said, I have bought five
yoke of oxen, and I go to prove them: I pray
thee have me excused.

*20. And another said, I have married a
wife, and therefore I cannot come,

21. So that servant came, and showed his
lord these things. Then the master of the
house being angry said to his servant. Go out
quickly into the streets and lanes of the city,
and bring in hither the poor, and the
maimed, and the halt, and the blind.

22. And the servant said. Lord, it is done
as thou hast commanded, and yet there is
room.

23. And the lord said unto the servant. Go
out into the highways and hedges, and com¬
pel them to come in, that my house may be
filled.

tion of the just. The language used here
supports the idea of a double resurrec¬
tion, one of the righteous, and one of
the wicked (cf. Jn 5:29; I Cor 15:23;
Phil 3:11; I Thess 4:16; Heb 11:35;
Rev 20:5,6), separated by an interval
of time.

15. Blessed is he. The guest who
made this observation was trying to com¬
mend himself to the Master by a pious
remark. Jesus used the following par¬
able to show him that the kingdom of
God demands real purpose, not casual
approval.

16. A certain man made a great sup¬
per. The parable would have had in¬
terest for all of the guests present, be¬
cause it dealt with an occasion like their
own. 17. And sent his servant at supper
time. According to custom, the invitation
was issued some days or weeks in ad¬
vance, but courtesy required that when
the time came, a personal invitation
should be extended by the call of a mes¬
senger. 18. And they all with one consent
began to make excuse. To refuse an in¬
vitation at the last moment was an un-

ardonable breach of etiquette. I have

ought a piece of ground, and 1 must
needs go and see it. The excuse was hol¬
low, for no sane businessman would
buy land that he had not seen. Or, if he
had seen it once, the second viewing
could wait, since the transaction had
evidently been completed. 19. I have
bought five yoke of oxen. The second ex¬
cuse was worse than the first. Land would
be a permanent possession, and might
appreciate in value; but the oxen would
be worthless if they were not satisfactory
at purchase. The new owner was eager
to ascertain how the oxen would work.
But since he had already acquired them,
another days delay • in the test would
not have changed their condition. 20. I
have married a wife. The prospective
guest evidently thought this excuse was
valid, since it involved the most im¬
portant event of a lifetime.

21. The master of the house being
angry. The refusal of the invited guests
was a direct insult. Go out quickly. The
feast was ready, and there was no time
to spare. The host would not wait for
the guests who had treated him rudely,
but ordered his servants to bring the
beggars. 22. And yet there is room. Since
beggars abound in any Eastern city, there
would have been no difficulty in gath¬
ering a large company of them. 23. Com¬
pel them to come in. Oriental etiquette
requited that the feast should not begin

241

LUKE 14:24-15:4

24. For I say unto you, That none of those
men which were bidden shall taste of my
supper.

25. And there went great multitudes with
him: and he turned, and said unto them,

26. If any man come to me, and hate not
his father, and mother, and wife, and chil¬
dren, and brethren, and sisters, yea, and his
own life also, he cannot be my disciple.

27. And whosoever doth not bear his
cross, and come after me, cannot be my disci¬
ple.

28. For which of you, intending to build a
tower, sitteth not down first, and counteth
the cost, whether he have sufficient to finish

29. Lest haply, after he hath laid the foun¬
dation, and is not able to finish it, all that be¬
hold it begin to mock him,

30. Saying, This man began to build, and
was not able to finish.

31. Or what king, going to make war
against another king, sitteth not down first,
and consulteth whether he be able with ten
thousand to meet him that cometh against
him with twenty thousand?

32. Or else, while the other is yet a great
way off, he sendeth an ambassage, and desir-
eth conditions of peace.

33. So likewise, whosoever he be of you
that forsaketh not all that he hath, he cannot
be my disciple.

34. Salt is good: but if the salt have lost
his savor, wherewith shall it be seasoned?

35. It is neither fit for the land, nor yet for
the dunghill; but men cast it out. He that
hath ears to hear, let him hear.

CHAPTER 15

THEN drew near unto him all the publicans
and sinners for to hear him.

2. And the Pharisees and scribes mur¬
mured, saying, This man receiveth sinners,
and eateth with them.

3. And he spake this parable unto them,
saying,

4. What man of you, having a hundred
sheep, if he lose one of them, doth not leave
the ninety and nine in the wilderness, and go
after that which is lost, until he find it?

until all places were filled. The servants
were commanded to invite even the
travelers in the bypaths of the surround¬
ing country. 24. None of those men which
were bidden shall taste of my supper.
Once having refused, they were forever
excluded. The application of this parable
centers on the rejection of Jesus by his
nation. When the chosen guests for die
kingdom of God refused to heed die
call of the Messiah, he turned to others
who normally would not have been in¬
vited.

25. And there went great multitudes
with him. The next few verses do not
relate directly to the feast, but to our
Lord’s outdoor preaching; yet they are
used by Luke as a sequel to the story.
This appeal of Jesus explained the nature
of the call which he gave to those in
“the highways and the hedges/’ 26. And
hate not. Christ certainly was not com¬
manding men to hate their own families
in the sense of bearing them ill will or
malice. This is strong language to indi¬
cate that devotion to ones family must
take second place to devotion to Christ.
27. And whosoever doth not bear his
cross. The cross of the disciple is that
articular humiliation or hardship that
e would incur by becoming a follower
of Jesus. Publicly carrying a cross was
the brand of a criminal doomed to exe¬
cution (cf. 9:23,24). 33. So likewise,
whosoever ... of you. The Lord asked
for intelligent appraisal of the cost of
discipleship and for complete renuncia¬
tion of all claims to one’s own life.

34. Salt is good. A similar teaching
appears in the Sermon on the Mount
(Mt 5:13). The ordinary salt of that time
was of poor quality, and quickly lost its
flavor when exposed to air.

15:1. Sinners designates the people
of the street whom the Pharisees looked
upon with contempt because they did
not know the Law (Jn 7:49). The three
parables in this chapter were spoken
particularly for this audience, and illus¬
trate God’s interest in them. 2. Mur¬
mured. The Pharisees grumbled because
they had no appreciation of Jesus’ real
motive in wishing to reclaim abandoned
persons.

4. Wilderness was simply open pasture.
That which is lost. A shepherd counted
his sheep at the close of each day to
make sure that none had strayed. If one
was missing, he searched for it immedi¬
ately. After. The preposition (Gr. epi)
means not only, that the shepherd tracked
down the sheep, but also that he made

242

LUKE 15:5-15

5. And when he hath found it, he layeth it
on his shoulders, rejoicing.

6. And when he cometh home, he calleth
together his friends and neighbors, saying
unto them. Rejoice with me; for I have
found my sheep which was lost.

7. I say unto you, that likewise joy shall
be in heaven over one sinner that repenteth,
more than over ninety and nine just persons,
which need no repentance.

8. Either what woman having ten pieces
of silver, if she lose one piece, doth not light
a candle, and sweep the house, and seek dili¬
gently till she find it?

9. And when she hath found it, she calleth
her friends and her neighbors together,
saying. Rejoice with me; for I have found the
piece which 1 had lost.

10. Likewise, I say unto you, there is joy
in the presence of the angels of God over one
sinner that repenteth.

11. And he said, A certain man had two
sons:

12. And the younger of them said to his
father, Father, give me the portion of goods
that falleth to me. And he divided unto them
his living.

13. And not many days after the younger
son gathered all together, and took his jour¬
ney into a far country, and there wasted his
substance with riotous living.

14. And when he had spent all, there
arose a mighty famine in that land; and he
began to be in want.

15. And he went and joined himself to a
citizen of that country; and he sent him into
his fields to feed swine.

contact with it. The word connotes per¬
sistence and success. 5. Layeth it on his
shoulders. Unlike most animals, a sheep
cannot find its own way back to the fold.
The shepherd had to bring it. 6. Lost.
The expression^ is strong, emphasizing
possessiveness—“my sheep, my lost one*'
(Gr. to probaton mou, to apoldlos). 7,
Just persons, which need no repentance.
A semi-ironical reference to the Pharisees,
who regarded themselves as infinitely bet¬
ter than the publicans and sinners.

8. Either what woman. The second
parable would have appealed to the wom¬
an who lived most of her life indoors,
as the first parable would have appealed
to the man who lived outdoors. Having
ten pieces of silver. Coins were scarcer
in Palestine than they are in modem
civilization, for much commerce was car¬
ried on by barter. These coins were
drachmas, each worth about fifteen to
seventeen cents of American money.
They represented the savings of many
years. Light a candle. Since the poorer
Oriental houses did not have windows,
a lamp was needed even in daytime in
order to inspect the dark corners. Sweep
the house. The coin could easily have
been lost in the dirt of the mud floor. 9.
Friends and neighbours. These words in
Greek are feminine, indicating that the
woman called together her women friends
for a party.

11. A certain man had two sons. This
parable has been called the Parable of
the Prodigal Son. It could better be
called the Parable of the Lost Sons, or
The Wonderful Father. 12. The portion
of goods that falleth to me. An heir was
entitled to claim his share of an estate
during his father's lifetime if he wished
to do so. The eldest son could claim two
thirds; the other children would divide
the rest (Deut 21:17). His living. Literal¬
ly, his life (Gr. ton bion), since his prop¬
erty was the source of his sustenance.

13. A far country. Many of the
wealthier young men of Jesus’ time went
abroad to Rome or to Antioch for the
gay life of the city. Wasted. The same
word is used of sowing or scattering
seed (Gr. dieskorpisen). Riotous (Gr.
asdtds). That is, wasteful. 14. In that land.
The Greek preposition kata , translated
in, implies that the famine was wide¬
spread and included the whole territory
where the boy was living. Began to be
in want, or, began to fall behind.

15. Joined himself. The expression is
strong; literally, he glued himself (Gr.
ekollethe). Desperation forced him to at-

243

LUKE 15:16-31

16. And he would fain have filled his belly
with the husks that the swine did eat: and no
man gave unto him.

17. And when he came to himself, he said,
How many hired servants of my father’s
have bread enough and to spare, and 1 perish
with hunger!

18. I will arise and go to my father, and
will say unto him. Father, I have sinned
against heaven, and before thee,

19. And am no more worthy to be called
thy son: make me as one of thy hired serv¬
ants.

20. And he arose, and came to his father.
But when he was yet a great way off, his
father saw him, and had compassion, and
ran, and fell on his neck, and kissed him.

21. And the son said unto him, Father, I
have sinned against heaven, and in thy sight,.
and am no more worthy to be called thy son.

22. But the father said to his servants.
Bring forth the best robe, and put it on him;
and put a ring on his hand, and shoes on his
feet:

23. And bring hither the fatted calf, and
kill it; and let us eat, and be merry:

24. For this my son was dead, and is alive
again; he was lost, and is found. And they
began to be merry.

25. Now his elder son was in the field; and
as he came and drew nigh to the house, he
heard music and dancing.

26. And he called one of the servants, and
asked what these things meant.

27. And he said unto him, Thy brother is
come; and thy father hath killed the fatted
calf, because he hath received him safe and
sound.

28. And he was angry, and would not go
in; therefore came his father out, and en¬
treated him.

29. And he answering said to his father,
Lo, these many years do I serve thee, neither
transgressed I at any time thy command¬
ment; and yet thou never gavest me a kid,
that I might make merry with my friends:

30. But as soon as this thy son was come,
which hath devoured thy living with harlots,
thou hast killed for him the fatted calf.

31. And he said unto him. Son, thou art
ever with me, and all that I have is thine.

tach himself to some prominent person
for the sake of support. To feed swine.
The lowest possible humiliation for a
Jew. 16. Husks. The pods of the carob
tree, or locust bee, which John the Bap¬
tist ate (Mt 3:4). They were long beans,
sweet to the taste, and were often part
of the diet of poor people. Gave. The
verb implies a custom or process: “No¬
body used to give him anything.”

17. Hired servants. Hired servants in
Bible times had a harder lot than slaves,
because their employment was more un¬
certain, whereas slaves could be sure of
food and shelter. 18. Against heaven. In
obedience to the third commandment,
“Thou shalt not take the name of thy
God in vain,” the Jews substituted other
terms for God lest they accidentally blas¬
pheme (cf. Mt 5:34; 26:64,65). 19. Make
me. This petition indicates a complete
change in his attitude. When he left
home, he said, “Give me . ...” He left
with a selfish demand; he returned with
a humble prayer.

20. When he was yet a great way
off, his father saw him. The father was
eagerly watching for the return* of the
wayward boy. 21. Father, I have sinned.
The boy never finished the speech he
had prepared (cf. vv. 18,19). All the
father wanted was the confession.

22. The best robe. The best robe was
reserved for an honored guest. A ring
marked the position of sonship which he
had forfeited when he deserted the fam¬
ily circle. 23. The fatted calf. One ani¬
mal was usually held in readiness for a
special occasion, that honored guests
might be served quickly (cf. Gen 18:7).
Be merry has the connotation of a party.
25. Musick and dancing were probably
supplied by hired entertainers. The re¬
turn of the younger son was cause for
a major celebration.

28. He was angry. The reaction of
the older son was jealousy and disgust.
He was bitter over what he regarded
as an injustice. 29. Lo, these many years
do I serve thee. A modern translation
would be:-“See here! I have been slaving
for you all these years, and . . . . The
language implies self-righteousness, self-
pity, and an inward alienation from his
father’s feeling comparable to the young¬
er son’s outer alienation from the fam¬
ily. A kid would have been of small
value compared to the fattened calf. The
son was accusing his father of cheating
him out of a small gift, while lavishing
extravagant favors on the prodigal. 30.
This thy son. “This son of yours.” The

244

LUKE 15:32-16:15

32. It was meet that we should make
merry, and be glad: for this thy brother was
dead, and is alive again; and was lost, and is
found.

CHAPTER 16

AND he said also unto his disciples, There
was a certain rich man, which had a steward;
and the same was accused unto him that he
had wasted his goods.

2. And he called him, and said unto him,
How is it that I hear this of thee? give an ac¬
count of thy stewardship; for thou mayest be
no longer steward.

3. Then the steward said within himself.
What shall I do? for my lord taketh away
from me the stewardship: I cannot dig; to
beg 1 am ashamed.

4. I am resolved what to do, that, when I
am put out of the stewardship, they may re¬
ceive me into their houses.

5. So he called every one of his lord's
debtors unto him, and said unto the first,
How much owest thou unto my lord?

6. And he said, A hundred measures of oil.
And he said unto him, Take thy bill, and sit
down quickly, and write fifty.

7. Then said he to another. And how
much owest thou? And he said, A hundred
measures of wheat. And he said unto him,
Take thy bill, and write fourscore.

8. And the lord commended the unjust
steward, because he had done wisely: for the
children of this world are in their generation
wiser than the children of light.

9. And I say unto you. Make to yourselves
friends of the mammon of unrighteousness;
that, when ye fail, they may receive you into
everlasting habitations.

10. He that is faithful in that which is
least is faithful also in much: and he that is
unjust in the least is unjust also in much.

11. If therefore ye have not been faithful
in the unrighteous mammon, who will com¬
mit to your trust the true riches?

12. And if ye have not been faithful in
that which is another man’s, who shall give
you that which is your own?

13. No servant can serve, two masters: for
either he will hate the one, and love the
other; or else he will hold to the one, and de¬
spise the other. Ye cannot serve God and
mammon.

14. And the Pharisees also, who were
covetous, heard all these things: and they
derided him.

15. And he said unto them, Ye are they
which justify . yourselves before men; but
God knoweth your hearts; for that which is
highly esteemed among men is abomination

older brother was contemptuous, and
ready to think the worst of the younger
brother.

32. It was meet. By this parable, as
well as by the two preceding, Jesus
showed God’s attitude toward sinners.
He did not approve of their rebellious
attitude nor of their evil deeds, but he
welcomed them back and restored them
to favor when they were penitent.

16:1. A certain rich man. This para¬
ble, and the one following it, may well
have been taken from life. The steward
was the manager of the household and
of the estate. Wasted his goods. The
same word that was used of the prodi¬
gal son (15:13). 4. I am resolved what
to do. Literally, I know (Gr. egndn ), In
Luke’s graphic style, "I have it!” He had
a sudden clever idea. They has no ex¬
pressed antecedent, but it refers to his
master’s debtors. The steward’s device,
while strictly dishonest, was effective.

5. So he called every one of his lord!s
debtors. As long as he was officially stew¬
ard, he had the power to set the
amount of rental payments; and until he
was discharged, his decisions must stand.
Even if the owner dismissed him, he
could not alter the decisions which the
steward had made previously. 6. An
hundred measures of oil. Olive oil was
one of the common products of Pales¬
tine. A liquid measure was about nine
gallons. 7. A measure (Gr. korous, taken
from the Heb. cor) was a little more
than ten bushels. 8. And the lord com¬
mended the unjust steward. While the
steward’s employer did not approve of his
action, he could not help admiring his re¬
sourcefulness. Wisely means shrewdly,
cleverly .

9. Make to yourselves friends of the
mammon of unrighteousness. Of should
be translated by means of. Mammon is
an Aramaic word meaning money or
property. The dishonest steward knew
that he would have a claim on those
whose bills he had arbitrarily reduced.
They would appreciate the financial re¬
lief, and would oe glad to aid him. The
Lord implied that earthly property can
be used to help others, whose gratitude
will ensure a welcome in eternity. 11. If
therefore ye have not been faithful. The
use of material wealth is a test of chart
acter. Those who cannot use it wisely
do not deserve to have spiritual respon¬
sibilities entrusted to them.

16. The law and the prophets were
until John. Jesus declared that John the
Baptist marked the end of an era. The

245

LUKE 16:16-25

in the sight of God.

16. The law and the prophets were until
John: since that time the kingdom of God is
preached, and every man presseth into it.

17. And it is easier for heaven and earth
to pass, than one tittle of the law to fail.

18. Whosoever putteth away his wife, and
marrieth another, committed) adultery: and
whosoever marrieth her that is put away
from her husband committeth adultery.

19. There was a certain rich man, which
was clothed in purple and fine linen, and
fared sumptuously every day:

20. And there was a certain beggar named
Lazarus, which was laid at his gate, full of
sores,

21. And desiring to be fed with the
crumbs which fell from the rich man’s table:
moreover the dogs came and licked his sores.

22. And it came to pass, that the beggar
died, and was carried by the angels into
Abraham’s bosom: the rich man also died,
and was buried;

23. And in hell he lifted up his eyes, being
in torments, and seeth Abraham afar off, and
Lazarus in his bosom.

24. And he cried and said. Father Abra¬
ham, have mercy on me, and send Lazarus,
that he may dip the tip of his finger in water,
and cool my tongue; for I am tormented in
this flame.

25. But Abraham said, Son, remember
that thou in thy lifetime receivedst thy good
things, and likewise Lazarus evil things: but
now he is comforted, and thou art tor¬
mented.

old dispensation of the Law was in force
until he began proclaiming the coming
of the Messiah and introducing the .king¬
dom of God. Every man presseth into
it. Presseth involves the idea of violence.
Expositors differ as to whether Luke
meant that men are crowding to enter
the kingdom, or that they are bringing
hostile pressure to bear against it (cf.
Mt 11:12; see Arndt in loco). The former
idea is preferable on grammatical grounds.

17. One tittle. The tittle (Gr. 7c eraian,
“little horn”) was a small projection or
“hook” that distinguished one Hebrew
letter from another similar to it. Jesus
was saying that, even down to its small¬
est point, the Law would maintain its
authority and certainty.

18. Whosoever putteth away his wife,
and marrieth another, committeth adult¬
ery. The Law stipulated that a man could
set aside his wife if he “found some un¬
cleanness in her” (Deut 24:1). While
the original provision undoubtedly al¬
luded to moral defects, it had been in¬
terpreted with shocking laxity. Rabbi Hil-
lei is said to have taught that a man
might divorce his wife for spoiling his
dinner (Plummer, in ICC, p. 390). Our
Lord’s words make permanent monogam¬
ous marriage the ideal for believers.

19. There was a certain rich man,
which was clothed in purple and fine
linen, and fared sumptuously every day.
Wool, dyed purple, was costly and could
be worn only by the wealthy. Linen, used
for undergarments, was equally expen¬
sive. Fared sumptuously. Lived gaily.
Life for him was one continual party,
free from hardship and drudgery. 20.
Lazarus. This is the only parable of Je¬
sus in which a proper name is given. At
his gate. Lazarus’ friends laid him at the
rich man’s gate as an appeal to his sym¬
pathy. 21. Desiring to be fed with the
crumbs. The fragments of food and the
“left-overs” were flung to the dogs or
given to beggars (cf. Mk 7:28). The dogs
. . . licked his sores. Dogs were the
scavengers of the Oriental streets, and
were usually vicious. The beggar was
too helpless to drive them away, and
so was at their mercy. He may have
feared the fate of Jezebel (II Kgs 9:35,
36).

22. The beggar died. No mention of
burial occurs, not because the corpse was
left exposed, but because he was prob¬
ably buried in a pauper’s grave with no
ceremony. Abraham’s bosom. The guest
reclined on Abraham’s right side, the
place of honor. The rich man . . . was

246

LUKE 16:26-17:10

26. And beside all this, between us and
you there is a great gulf fixed: so that they
which would pass from hence to you cannot;
neither can they pass to us, that would come
from thence.

27. Then he said, I pray thee therefore,
father, that thou wouldest send him to my fa¬
ther’s house:

28. For 1 have five brethren; that he may
testify unto them, lest they also come into
this place of torment.

29. Abraham saith unto him. They have
Moses and the prophets; let them hear them.

30. And he said, Nay, father Abraham:
but if one went unto them from the. dead,
they will repent.

31. And he said unto him, If they hear not
Moses and the prophets, neither will they be
persuaded, though one rose from the dead.

CHAPTER 17

THEN said he unto the disciples, It is im¬
possible but that offenses will come: but woe
unto him, through whom they come!

2. It were better for him that a millstone
were hanged about his neck, and he cast into
the sea, than that he should offend one of
these little ones.

3. Take heed to yourselves: If thy brother
trespass against thee, rebuke him; and if he
repent, forgive him.

4. And tf he trespass against thee seven
times in a day, and seven times in a day turn
again to thee, saying, I repent; thou shalt for¬
give him.

5. And the apostles said unto the Lord, In¬
crease our faith.

6. And the Lord said. If ye had faith as a
grain of mustard seed, ye might say unto this
sycamine tree. Be thou plucked up by the
root, and be thou planted in the sea; and it
should obey you.

7. But which of you, having a servant
plowing or feeding cattle, will say unto him
by and by, when he is come from the field,
Go and sit down to meat?

8. And will not rather say unto him. Make
ready wherewith I may sup, and gird thyself,
and serve me, till I have eaten and drunken;
and afterward thou shalt eat and drink?

9. Doth he thank that servant because he
did the things that were commanded him? I
trow not.

10. So likewise ye, when ye shall have
done all those things which are commanded
you, say, We are unprofitable servants: we
have done that which was our duty to do.

buried. The parable emphasizes that the
beggar was carried by angels into para¬
dise; the best that could be said for the
rich man was that he was buried.

23. And in hell (Gr. hades). This
word, equivalent to the Hebrew sheol ,
may mean the unseen world in general,
or the place of punishment. Hades con¬
tained both Gehenna and paradise. 26.
A great gulf fixed. The gap between hell
and heaven is unbridgeable and perman¬
ent. 29. They have Moses and the proph¬
ets. The Law contained the revelation of
God sufficient for their instruction. 31.
If they hear not Moses and the proph¬
ets. Miracles do not in themselves pro¬
duce faith. Jesus’ words were prophetic,
for when he rose from the dead, his
enemies were no more inclined to accept
him than they had been before.

E. Instruction of the Disciples. 17:1—
18:30.

17:1. Offences. Those acts that cause
others to deviate from the path of right
as well as shocking their moral sensibili¬
ties. 2. A millstone. The parallel in Mk
9:42 calls it a millstone turned by a
donkey (Gr. mylos onikos), which indi¬
cates a mill larger than the ordinary
domestic one. The Lord’s words are un¬
usually severe. 4. Seven times in a day.
Seven offenses in one day would bring
the person affected to the point of ex¬
asperation.

5. Increase our faith. The apostles
could not believe that a habitual of¬
fender could be forgiven. 6. Faith as a
grain of mustard seed. The mustard seed
was the smallest of all the seeds known
to the-farmers of Palestine (cf. 13:19).
Christ emphasized the vitality of faith
rather than its quantity. This sycamine
tree. Most scholars identify it with the
black mulberry tree, though the same
word (Gr. sycaminos) in the LXX and
elsewhere denotes the sycamore. The mul¬
berry tree, cultivated in Palestine for
its fruit, could be found almost every¬
where. The transplanting of such a tree
into the sea seems fanciful; but Jesus
was endeavoring to show his disciples
that faith knows no impossibilities.

7, By and by. In modem English this
phrase means, “in the remote future”; in
the English of 1611, i.e., of the AV, it
means immediately,” which is the true
rendering *of the Greek text. 9. Doth he
thank that servant. A slave s work was
taken as a matter of course; only that
which was done beyond the line of duty

247

LUKE 17:11-24

11. And it came to pass, as he went to Je¬
rusalem, that he passed through the midst of
Samaria and Galilee.

12. And as he entered into a certain vil¬
lage, there met him ten men that were lep¬
ers, which stood afar off:

13. And they lifted up their voices, and
said, Jesus, Master, have mercy on us.

14. And when he saw them, he said unto
them. Go show yourselves unto the priests.
And it came to pass, that, as they went, they
were cleansed.

15. And one of them, when he saw that he
was healed, turned back, and with a loud
voice glorified God,

16. And fell down on his face at his feet,
giving him thanks: and he was a Samaritan.

17. And Jesus answering said, Were there
not ten cleansed? but where are the nine?

18. There are not found that returned to
give glory to God, save this stranger.

19. And he said unto him, Arise, go thy
way: thy faith hath made thee whole.

20. And when he was demanded of the
Pharisees, when the kingdom of God should
come, he answered them and said, The king¬
dom of God cometh not with observation:

21. Neither shall they say, Lo here! or, lo
there! for, behold, the kingdom of God is
within you.

22. And he said unto the disciples, The
days will come, when ye shall desire to see
one of the days of the Son of man, and ye
shall not see it

23. And they shall say to you. See here;
or, see there: go not after them, nor follow
them.

24. For as the lightning, that lighteneth
out of the one part under heaven, shineth
unto the other part under heaven; so shall
also the Son of man be in his day.

called for special commendation.

11. As he went to Jerusalem. Luke
resumes the narrative of the last journey
(cf. 13:22) on which this section (9:51—
18:30) is built. Through the midst of
Samaria and Galilee. Perhaps between
would be a better rendering (Gr. dia -
meson). He followed the border between
the two provinces across the Jordan, and
down the east side of the river; for the
next place mentioned is Jericho (19:1),
the point at which pilgrims usually re¬
turned to the west side.

12. Ten . . . lepers, which stood afar
off. Hebrew law forbade lepers to ap¬
proach close to anybody else. They were
at such a distance from Jesus that he
had not noticed them until they called
to him. 14. Go shew yourselves unto the
priests. Compare the parallel case in
5:12-14. As they went, they were
cleansed. All of the ten had faith to obey
the Master in spite of appearances. They
accepted the healing as accomplished,
though they had not experienced it. 15.
And one of them . . . turned back. Grati¬
tude was even rarer than faith. 16. And
he was a Samaritan. The only man of the
ten who expressed thanks was a despised
Samaritan, from whom the pious Jews
expected nothing.

20. When the kingdom of God should
come. Both John the Baptist and Jesus
had preached that the kingdom of God
was at hand. The Pharisees expected that
if Jesus was the Messiah, he would in¬
troduce his rule with a sudden assertion
of power and an outward conquest of
the land. He had a different program in
mind, and his answer covered the two
main points of that program. The king¬
dom of God cometh not with observation.
Its initial advent would not be a political
coup or the result of some visible move¬
ment. 21. The kingdom of God is within
you. Within, Greek entos, may mean
among . A kingdom is not just a territory,
nor a system of governmental machinery.
Its basic existence is in the unity and
loyalty of a people. Jesus asserted that
the kingdom of God was already present
and needed only to be recognized. He
had brought the kingdom with him and
was living among them.

22. The days of the Son of man. The
Jews used this phrase to denote the Mes¬
sianic age. Son of man was a title of
the Messiah employed in Dan 7:13,14.
And ye shall not see it. The coming of
the Messiah would be long delayed. 24.
For as the lightning . . . shineth. As a
flash of lightning is immediately apparent

248

LUKE 17:25-36

25. But first must he suffer many things,
and be rejected of this generation.

26. And as it was in the days of Noe, so
shall it be also in the days of the Son of man.

27. They did eat, they drank, they mar¬
ried wives, they were given in marriage,
until the day that Noe entered into the ark,
and the flood came, and destroyed them all.

28. Likewise also as it was in the days of
Lot; they did eat, they drank, they bought,
they sold, they planted, they builded;

29. But the same day that Lot went out of
Sodom it rained fire and brimstone from
heaven, and destroyed them all.

30. Even thus shall it be in the day when
the Son of man is revealed.

31. In that day, he which shall be upon
the housetop, and his stuff in the house, let
him not come down to take it away: and he
that is in the field, let him likewise not re¬
turn back.

32. Remember Lot's wife.

33. Whosoever shall seek to save his life
shall lose it; and whosoever shall lose his life
shall preserve it.

34. I tell you, in that night there shall be
two men in one bed; the one shall be taken,
and the other shall be left.

35. Two women shall be grinding to¬
gether; the one shall be. taken, and the other
left.

36. Two men shall be in the field; the one
shall be taken, and the other left.

from one end of the horizon to the other,
so the true Messiah will be evident to
all men when he comes to set up his
kingdom. He will not arise in obscurity,
nor be confined to one locality. 25. But
first must he. suffer many thongs. This
verse established beyond doubt that Je¬
sus was speaking of himself, for he elabo¬
rated upon the same theme in 18:31-34.
His interrogators had no concept of a suf¬
fering Messiah, but the must in this verse
refers to the prophetic Scriptures, as 24:
44 indicates. He looked upon his com¬
ing death in Jerusalem as a part of his
Messianic mission, to be followed later
by the revelation of power “in his day”
(v. 24).

26. And as it was in the days of Noe.
The verse implies an interim of delay be¬
tween the offenses and the ultimate mo¬
ment of judgment. The days of the Son
of man. Retribution would not be im¬
mediate, but it would be inevitable. 27.
They did eat, they drank, they married.
These things were not in themselves
wrong, but the preoccupation of the peo¬
ple with them showed that they were
living on a wholly materialistic plane,
with no thought of God. The judgment
of the flood caught them unprepared. Un¬
til the day that Noe entered into the
ark. The moment of the judgment is coin¬
cident with or immediately subsequent
to the removal of God’s servant. Both
in the case of Noah and in the case of
Lot (see v. 29), God’s people were taken
away from the scene of judgment before
it occurred.

30. Even thus. Material prosperity and
apparent security will prevail at the time
of Christ’s return. 31. Upon the house top.
The flat roof of the Oriental house, ac¬
cessible by an outside stairway, was
used as a porch, and sometimes for sleep¬
ing in the hot season. The man on the
rooftop would not have time to enter
his house to get his valuables; he should
flee immediately. A parallel to this predic¬
tion occurred in the siege of Jerusalem.
According to Eusebius, the Christians in
the city abandoned it during a temporary
withdrawal of the Roman invaders, and
fled to a village called Pella, where they
survived the rail of the city (Ecclesiasti¬
cal History III. v).

34. One shall be taken, and the other
shall be left. Verses 34, 35, and 36 are
alike in meaning; but each refers to a dif¬
ferent time. Men are in bed at night;
women grind corn in the early morning
just before daylight; and workers are in
the field during the daylight hours. Instan-

249

LUKE 17:37-18:9

37. And they answered and said unto him,
Where, Lord? And he said unto them.
Wheresoever the body is, thither will the ea¬
gles be gathered together.

CHAPTER 18

AND he spake a parable unto them to this
end, that men ought always to pray, and not
to faint;

2. Saying, There was in a city a judge,
which feared not God, neither regarded
man:

3. And there was a widow in that city;
and she came unto him, saying. Avenge me
of mine adversary.

4. And he would not for a while: but af¬
terward he said within himself. Though I
fear not God, nor regard man;

5. Yet because this widow troubleth me, I
will avenge her, lest by her continual coming
she weary me.

6. And the Lord said, Hear what the un¬
just judge saith.

7. And shall not God avenge his own
elect, which cry day and night unto him,
though he bear long with them?

8. I tell you that he will avenge them
speedily. Nevertheless, when the Son of man
cometh, shall he find faith on the earth?

9. And he spake this parable unto certain
which trusted in themselves that they were
righteous, and despised others:

taneous action is implied; for the coining
of the Lord at one moment would oc¬
cur at different times of day at different
points on the globe. Taken is often ap¬
plied to the saints, but it may refer to the
gathering out of offenders to judgment.
Compare the allusions to the tares (Mt
13:41,42) and to the vine of the earth
(Rev 14:18,19).

37. Wheresoever the body is, thither
will the eagles be gathered together.
When the disciples wished to know where
the persons removed would be taken,
Jesus answered by a proverb. Body may
be translated corpse (cf. Mt 24:28, car¬
case), and eagles are really vultures, for
the true eagle does not eat carrion. The
interpretation that the birds represent the
saints 'gathering around Christ is foreign
to the meaning of the proverb. It refers
rather to the sudden descent of judgments
upon a decadent and evil culture.

18:1. And he spake a parable unto
them. Much of the preceding discourse
is paralleled in Matthew 24, but this
parable is unique to Luke. It shows that
he was making an immediate application
of Jesus* prophecy. Readiness for his
return will be conditioned by prayer.

2. A judge. Perhaps the judge was a
Roman magistrate, who would have had
no personal interest in the needs of Jewish
people. 3. Came (Gr. ercheto) is in the
imperfect tense, which implies that she
kept appearing frequently in the court¬
room of the judge. Avenge me (Gr.
ekdikeson) of is not a request for pun¬
ishment of her adversary, but for a de¬
cree that would give protection from his
injustices. 4. And he would not. The verb
expresses his State of mind rather than
a single act. The widows persistence
wore down the judge’s obduracy. 5. She
weary me. Literally, lest she give me a
black eye . Greek hypdpiazi may mean
either “to annoy,” or “to damage reputa¬
tion.”

7. Elect. Luke uses this word only
twice: once of the Messiah (23:35),
and once of the people whom he has
chosen and called. 8. Shall he find faith
on the earth? The rhetorical question
implies that faith will be scarce. Our
Lord’s words do not predict a general
improvement in the spiritual condition of
the world before his coming.

9. And he spake this parable. The sec¬
ond parable in this chapter may not
have oeen spoken on the same occasion
as the first. If it was, it doubtless bears
a special relation to the coming of the
Kingdom. The setting of future life per-

250

LUKE 18:10-17

10. Two men went up into the temple to
pray; the one a Pharisee, and the otner a
publican.

11. The Pharisee stood and prayed thus
with himself, God, 1 thank thee, that I am
not as other men are, extortioners, unjust,
adulterers, or even as this publican.

12. I fast twice in the week, I give tithes
of all that I possess.

13. And die publican, standing afar off,
would not lift up so much as his eyes unto
heaven, but smote upon his breast, saying,
God be merciful to me a sinner.

14. 1 tell you, this man went down to his
house justified rather than the other: for
every one that exalteth himself shall be
abased; and he that humbleth himself shall
be exalted.

15. And they brought unto him also in¬
fants, that he would touch them: but when
his disciples saw if, they rebuked them.

16. But Jesus called them unto him, and
said. Suffer litde children to come unto me,
and forbid them not: for of such is the king¬
dom of God.

17. Verily 1 say unto you, Whosoever
shall not receive the kingdom of God as a lit¬
tle child shall in no wise enter therein.

vades the whole chapter (18:16,24,30).

10. Two men went up into the temple
to pray; the one a Pharisee, and the
other a publican. Jesus used this con¬
trast to illustrate the difference between
false worship and true penitence. 11.
The Pharisee stood and prayed. Stand¬
ing was a common posture for prayer
(Mt 6:5; Mk 11:25). But in the case of
the Pharisee, it may mean that he sought
to be noticed. With himself refers to his
attitude rather than to his position. He
was praying to himself or for himself,
rather than by himself. I am not as
other men are. Undoubtedly his conduct
was as good as he said it was. The prob¬
lem was not with his action, but with
his self-righteous attitude. 12.1 fast twice
in the week. Fasting was part of the Jew¬
ish ritual, but it did not require two
days' fasting per week. The Pharisee was
exceeding the requirements of the Law.
All that 1 possess. A better translation
would be, I give tithes of all that I gain .

13. Standing afar off. The Pharisee
stood in the center of the temple area,
where he would be noticed; the publi¬
can crept into a comer. God be merciful
to me, the sinner . The verb "propitiate”
(Gr. hilastheti), occurs in Heb 2:17,
where it is rendered make reconciliation .
It implies the offering of a sacrifice that
makes a satisfactory basis for forgiving
the guilt of the offending person. The
ublican did not plead his good works,
ut the sacrifice mat had been offered.
The sinner. The definite article is em¬
ployed to show that the publican was
thinking only of his own sins. He was the
greatest of sinners in his own eyes. 14.
Justified. This is the one passage in the
Third Gospel where this word has a theo¬
logical meaning. Luke may have drawn it
from the Pauline theology (Acts 13:39;
Rom 3:23-26), with which ne was quite
familiar. It means to reckon as righteous
rather than to be righteous. Because of
his trust in the sacrifice and his con¬
fession of sin, the publican was accepted
as right in the sight of God.

15. And they brought unto him also
infants. Parents often brought small chil¬
dren to a rabbi to be blessed. The dis¬
ciples thought that the people were im¬
posing on their Master’s time and strength.
16. Jesus called them. Christ’s attitude
was contrary to that of the average Jew¬
ish adult, who felt that children were
unimportant. 17. As a little child. The
children came to Jesus without pretense
and without fear. They had complete

251

LUKE 18:18-25

18. And a certain ruler asked him, saying,
Good Master, what shall I do to inherit eter¬
nal life?

19. And Jesus said unto him, Why callest
thou me good? none is good, save one, that
is, God.

20. Thou knowest the commandments,
Do not commit adultery, Do not kill. Do not
steal, Do not bear false witness. Honor thy
father and thy mother.

21. And he said. All these have I kept
from my youth up.

22. Now when Jesus heard these things,
he said unto him. Yet lackest thou one thing:
sell all that thou hast, and distribute unto the
poor, and thou shalt have treasure in heaven:
and come, follow me.

23. And when he heard this, he was very
sorrowful: for he was very rich.

24. And when Jesus saw that he was very
sorrowful, he said, How hardly shall they
that have riches enter into the kingdom of
God!

25. For it is easier for a camel to go
through a needle’s eye, than for a rich man
to enter into the kingdom of God.

faith that he would receive them and
treat them kindly. Eagerness and ex¬
pectancy characterize those who receive
the kingdom.

18. And a certain ruler. Matthew (19:
16-30) and Mark (10:17-31) narrate this
same story. Only Luke calls the inquirer
a ruler. If he was young, he was probably
too young to occupy a place in the San¬
hedrin, but he may have belonged to the
aristocracy. Good Master. The adjective
(Gr. agathos) connotes moral goodness,
nobility of character. What shall I do. The
question shows that the ruler was dissatis¬
fied with himself and with his moral at¬
tainments. He had not found the life of
which the Law spoke (Lev 18:5), and was
sure that he had overlooked some com¬
mandment. 19. Why callest thou me
good? Jesus wanted to know whether the
title was an idle compliment, or whether
the young man had carefully thought
through who He was. 20. Thou knowest
the commandments. Jesus did not quote
the first four commandments, which deal
with mans relation to God, nor the last
commandment, which deals with an in¬
ternal feeling. He cited only those com¬
mandments that are concerned with out¬
ward human relations. 21. All these have
I kept. The young man told the truth as
far as he knew it. He had observed the
code scrupulously, and he felt that he had
nothing to regret. Paul said of himself
that as “touching the righteousness which
was in the law,” he was “blameless”
(Phil 3:6).

22. Yet lackest thou one thing. The
righteousness of the Law was negative.
Jesus demanded a complete positive de¬
votion. Sell all that thou hast. Jesus al¬
ways fitted his instructions to.the need
of the individual. Avarice was this man’s
peculiar sin, and Jesus demanded action
from him that would run exactly counter
to his weakness. 23. He was very sorrow¬
ful. Had he not been sincerely interested
in Jesus, he would not have been sorrow¬
ful, but would have dismissed Him with
contempt. He wanted what Jesus had to
offer, but not enough to meet His terms.
The measure of his sorrow was the meas¬
ure of his wealth.

24. How hardly. Hardly does not
mean “scarcely,” as in modem English,
but “with what difficulty.” 25. It is easier
for a camel to go through a needle’s eye.
Luke uses the word for a surgical needle
(Gr. belones). Attempts to explain this
saying bv a confusion between camel (Gr.
kametos) and cable (kamilos), or by a
figurative use of the phrase to mean the

252

LUKE 18:26 - 35

26. And they that heard it said, Who then
can be saved?

27. And he said. The things which are im¬
possible with men are possible with God.

28. Then Peter said, Lo, we have left all,
and followed thee.

29. And he said unto them, Verily I say
unto you, There is no man that hath left
house, or parents, or brethren, or wife, or
children, for the kingdom of Gods sake,

30. Who shall not receive manifold more
in this present time, and in the world to
come life everlasting.

31. Then he took unto him the twelve,
and said unto them. Behold, we go up to Je¬
rusalem, and all things that are written by
the prophets concerning the Son of man
shall be accomplished.

32. For he shall be delivered unto the
Gentiles, and shall be mocked, and spitefully
entreated, and spitted on:

33. And they shall scourge him, and put
him to death; and the third day he shall rise
again.

34. And they understood none of these
things: and this saying was hid from them,
neither knew they the things which were
spoken.

35. And it came to pass, that as he was
come nigh unto Jericho, a certain blind man
sat by the wayside begging:

small gate in a city wall have not been
convincing. Jesus was using a current
hyperbolic expression to show how dif¬
ficult it would be for a man of wealth to
accept discipleship with him and to enter
the Kingdom of God. 26. Who then can
be saved? According to Jewish thinking,
prosperity was a sign of the favor of God
for those who kept the Law (Deut 28:
1-8). If a man was rich, he must therefore
be a good man. Christ's utterance was a
shock to his disciples, because they were
sure that a wealthy man must be right¬
eous.

VI. The Suffering of the Saviour. 18:31
-23:56.

At this point Luke resumes the parallel
with the other two Synoptic Gospels, and
begins his account of the last days of
Jesus' life. The whole section should be
viewed in the light of Christ's death,
though not all of the content is directly
concerned with it. The Passion is the un¬
dertone of these parables, miracles, and
debates.

A. The Progress to Jerusalem. 18:31—
19:27.

31. Behold, we go up to Jerusalem,
With this third announcement of his
coming death (cf. 9:22,44) Jesus began
the last stage of the journey to Jerusalem.
All things that are written. Luke, as well
as the writers of the other Gospels, as¬
serts emphatically that Jesus was living
in accordance with the Messianic predic¬
tions of the OT. 33. They shall scourge
him. In the hand of a strong man the
Roman scourge was a deadly weapon. It
consisted of a number of leather thongs
set in a wooden handle, each of which was
usually loaded with small pieces of lead
tied into it at intervals. In a few strokes
it could cut a mans back to ribbons.
The third day he shall rise again. The
four Gospels agree that Jesus predicted
he would rise on the third day (Mt 20:19;
Mk 10:34; Jn 2:19).

35. He was come nigh unto Jericho.
The differences between Luke's narrative
and those of Matthew (20:29-34) and
Mark (10:46-52) have caused consider¬
able argument. Luke says that the miracle
took place as Jesus approached Jericho;
Matthew and Mark say that it occurred
as he left. Mark and Luke assert that one
man was healed; Matthew mentions two
men. Luke was probably speaking of the
Gentile city of Jericho, built by Herod
and situated some little distance from the

253

LUKE 18:36-19:8

36. And hearing the multitude pass by, he
asked what it meant.

37. And they told him, that Jesus of Naza¬
reth passeth by.

38. And he cried, saying, Jesus, thou Son
of David, have mercy on me.

39. And they which went before rebuked
him, that he should hold his peace: but he
cried so much the more, Thou Son of David,
have mercy on me.

40. And Jesus stood, and commanded him
to be brought unto him: and when he was
come near, he asked him,

41. Saying, What wilt thou that I shall do
unto thee? And he said, Lord, that I may re¬
ceive my sight.

42. And Jesus said unto him, Receive thy
sight: thy faith hath saved thee.

43. And immediately he received his
sight, and followed him, glorifying God: and
all the people, when they saw it, gave praise
unto God.

CHAPTER 19

AND Jesus entered and passed through Jeri¬
cho.

2. And, behold, there teas a man named
Zaccheus, which was the chief among the
publicans, and he was rich.

3. And he sought to see Jesus who he was;
and could not for the press, because he was
little of stature.

4. And he ran before, and climbed up into
a sycamore tree to see him; for he was to pass
that u>ay.

5. And when Jesus came to the place, he
looked up, and saw him, and said unto him,
Zaccheus, make haste, and come down; for
to-day I must abide at thy house.

6. And he made haste, and came down,
and received him joyfully.

7. And when they saw it, they all mur¬
mured, saying, That he was gone to be guest
with a man that is a sinner.

8. And Zaccheus stood, and said unto the
Lord; Behold, Lord, the half of my goods I
give to the poor; and if I have taken any
thing from any man by false accusation, I re¬
store him fourfold.

site of the old Jericho that had been the
Jewish city. Matthew and Mark had the
old city in mind. In other words, the
miracle took place between the Old and
New Testament Jerichos. A writer could
view the event as occurring after Jesus
left the one town or before he reached
the other. (See J. P. Free, Archaeology
and Bible History , pp. 294,295.) 36. The
multitude. Plummer (IOC, p. 430) thinks
that the crowd consisted of a delegation
of pilgrims from Galilee going up to
Jerusalem for the Passover.

38. And he cried. The word (Gr.
eboesen) means to cry for help . Jesus,
thou son of David. He applied to Jesus
a royal title, which involvea belief in His
Messiahship. 39. They . . . rebuked him.
He was creating a disturbance, and inter¬
rupting the Master, who may have been
teaching as he was walking along. He
cried. A different term from the word in
verse 38, This one means to utter a loud
cry. 40. And Jesus stood. He halted that
he might locate the man and answer his
petition.

19:1. And Jesus entered and passed
through Jericho. Because of its warm
climate, it was a favorite winter resort of
the aristocracy. 2. A man named Zac¬
chaeus, which was the chief among the
publicans. Plummer suggests that he was
“Commissioner of Taxes (ICC, p. 433).
Since Jericho was a city of much com¬
merce, there was ample opportunity to
collect import duty. 4. A sycomore tree.
The word is different from the one in
17:6, and denotes the mulberry fig, a
tree quite common in Palestine. It grew
to large size, with low spreading branches
that could easily be climbed. 5. Jesus ...
looked up. Ordinarily men are not likely
to see What is above eye level when there
are interests or distractions around them.
Jesus was already aware of the presence
of Zacchaeus, and was interestea in him.
Come down; for to day I must abide at
thy house. Zacchaeus must have been
pleased with Jesus' unprecedented conces¬
sion in eating dinner with a tax collector,
but embarrassed to be found in such an
undignified position.

8. And Zacchaeus stood, and said.
There is no indication as to when Zac¬
chaeus spoke these words. It seems most
likely that he did so after the dinner,
when he had observed the Lord's de¬
meanor and had heard his words. He was
convicted of his sins, and had to act on
the conviction. The half of my goods I
give to the poor. Giving was a new ex¬
perience for Zacchaeus. Like most tax

254

LUKE 19:9-13

9. And Jesus said unto him, This day is
salvation come to this house, forasmuch as he
also is a son of Abraham.

10. For the Son of man is come to seek
and to save that which was lost.

11. And as they heard these things, he
added and spake a parable, because he was
nigh to Jerusalem, and because they thought
that the kingdom of God should immediately
appear.

12. He said therefore, A certain nobleman
went into a far country to receive for himself
a kingdom, and to return.

13. And he called his ten servants, and
delivered them ten pounds, and said unto
them, Occupy till I come.

collectors, he had previously been inter¬
ested only in taking. If I have taken any
thing. The type of conditional sentence
used here (Gr. ei ... esykophantesa) im¬
plies that he knew well that he had Ex¬
torted money from others. It could be
translated, “Since...” The if implies in
actuality, not a hypothetical case. Four¬
fold. The Law required only the restora¬
tion of the principal, with 20 per cent
interest {Lev 6:5; Num 5:7), but Zac-
chaeus imposed upon himself a much
severer penalty, comparable to that ex¬
acted for robbery (Ex 22:1).

9. This day is salvation come to this
house. In this context salvation refers to
inner wholeness, the salvation of the soul.
Forsomuch as he also is a son of Abra¬
ham. The covenant of Gods blessing had
been given to Abraham, and those who
claimed it were called “children of Abra¬
ham” (Gal 3:7). Salvation had come to
Zacchaeus not because of his blood de¬
scent, but because of his faith, which was
like Abraham’s. 10. For the Son of man is
come to seek and to save that which was
lost. This text is a summary of the entire
message of the Gospel of Luke, which
stresses the seeking and saving work of
the heavenly Messiah.

11. He added and spake a parable. An
awkwardly literal translation, which may
go back to Jesus’ Aramaic idiom. He
added a parable to what he had already
been saying. Because they thought that
the kingdom of God should immediately
appear. In spite of Jesus’ repeated predic¬
tions of the cross, the disciples were still
expecting his triumph in the immediate
restoration of the kingdom of David. The
parable was intended to give them the
proper perspective of his plans.

12. A certain nobleman. The parable
may have been modeled on the well-
known episode of Herod’s son, Archelaus,
who went to Rome to obtain title to the
kingdom which his father, Herod the
Great, had left to him. His brother, An-
tipas, supported by many of the leaders
among the Jews, protested the claim, and
rejected his rulership. Since the event took
place about the time of Ghrist’s birth, it
was a well-known story thirty years later
(cf. Jos Antiquities xvii. 9.3; 11.1). 13.
Ten pounds. This parable is different from
the parable of the talents given in Mat¬
thew (25:14-30), though there is a
close resemblance between the two. In
this instance the servants were treated
equally, and only ten out of a possibly
larger number were tested. A pound was
worth 100 drachmas, about $16.50 in

255

LUKE 19:14-30

14. But his citizens hated him, and sent a
message after him, saying, We will not have
this man to reign over us.

15. And it came to pass, that when he was
returned, having received the kingdom, then
he commanded these servants to be called
unto him, to whom he had given the money,
that he might know how much every man
had gained by trading.

16. Then came the first, saying, Lord, thy
pound hath gained ten pounds.

17. And he said unto him. Well, thou
good servant; because thou hast been faith-
nil in a very little, have thou authority over
ten cities.

18. And the second came, saying, Lord,
thy pound hath gained five pounds.

19. And he said likewise to him, Be thou
also over five cities.

20. And another came, saying, Lord, , be¬
hold, here is thy pound, which I have .kept
laid up in a napkin:

21; For 1 feared thee, because thou art an
austere man: thou takest up that thou layedst
not down, and reapest that thou didst not
sow.

22. And he saith unto him. Out of thine
own mouth will I judge thee, thou wicked
servant. Thou knewest that 1 was an austere
man, taking up that I laid not down, and
reaping that 1 did not sow;

23. Wherefore then gavest not thou my
money into the bank, that at my coming I
might have required mine own with usury?

24. And he said unto them that stood by.
Take from him the pound, and give it to him
that hath ten pounds.

25. (And they said unto him. Lord, he
hath ten pounds.)

26. For I say unto you, That unto every
one which hath shall be given; and from him
that hath not, even that he hath shall be
taken away from him.

27. But those mine enemies, which would
not that I should reign over them, bring
hither, and slay them before me.

28. And when he had thus spoken, he
went before, ascending up to Jerusalem.

29. And it came to pass, when he was
come nigh to Bethphage and Bethany, at the
mount called the mount of Olives, he sent
two of his disciples,

30. Saying, Go ye into the village over
against you; in the which at your entering ye
shall find a colt tied, whereon yet never man
sat: loose him, and bring him hither .

American money. Occupy (Gr. pragma -
teusasthe) means to engage in business.
The servants were expected to invest their
funds, and to give an account when their
master returned. 14. His citizens hated
him. See comment on verse 12.

15. When he was returned, having re¬
ceived the kingdom. The parallelism of
this parable implies that the return
brought the right to possess and to de¬
velop the kingdom. 17. Have thou au¬
thority over ten cities. The awarding of
responsibility over territories implies that
the master was parceling out govern¬
mental posts, and strengthens the idea
that this parable was based on the ac¬
cession of Archelaus. 18. And the second
came. The man who gained less was not
reproved for his smafler profit. He was
commended, and was given responsibility
equal to his ability.

22. Thou wicked servant. The servant
considered himself honest because he re¬
turned the pound with no loss; the mas¬
ter called him wicked because he re¬
turned it with no gain. 23. Usury in the
Elizabethan English of the AV did hot
have the connotation of excessive interest.
24. Give it to him that hath ten pounds.
From the standpoint of the servants, the
giving of the extra pound to the one who
had the most seemed unjust. From the
standpoint of the master, he had already
lost interest on the pound, and he wanted
to invest it where the returns had the pros¬
pect of being largest. 27. But those
mine enemies. A distinction is drawn be¬
tween the reproof of a servant and the
execution of an enemy. The judgment of
believers for reward and that of the op¬
posing world for condemnation seem to
be distinguished here.

B. The Entry into Jerusalem. 19:28-44.

28. He went before, ascending up to
Jerusalem. He walked ahead of the dis¬
ciples, who may have followed reluctantly.
They knew very well that their Master
was already under sentence by the Jew¬
ish leaders (Jn 11:16).

29. When he was come nigh to Beth¬
phage and Bethany. Bethany lay on the
southeastern side of the Mount of Olives,
halfway up the rocky slope, a bit west of
the modern* village of el Azariyeh. Beth¬
phage, of which there is no trace remain¬
ing, was a short distance farther up the
slope, near the top (see Emil G. Kraeling,
Bible Atlas, pp. 395-398).

30. The village over against you. Per¬
haps the road did not pass directly

256

LUKE 19:31-48

31. And if any man ask you. Why do ye
loose him? thus shall ye say unto him, Be¬
cause the Lord hath need of him.

32. And they that were sent went their
way, and found even as he had said unto
them.

33. And as they were loosing the colt, the
owners thereof said unto them. Why loose ye
the colt?

34. And they said, The Lord hath need of
him.

35. And they brought him to Jesus: and
they cast their garments upon the colt, and
they set Jesus thereon.

36. And as he went, they spread their
clothes in the way.

37. And when he was come nigh, even
now at the descent of the mount of Olives,
the whole multitude of the disciples began to
rejoice and praise God with a loud voice for
all the mighty works that they had seen;

38. Saying, Blessed be the King that com-
eth in die name of the Lord: peace in
heaven, and glory in the highest.

39. And some of the Pharisees from
among the multitude said unto him, Master,
rebuke thy disciples.

40. And he answered and said unto them,
I tell you that, if these should hold their
peace, the stones would immediately cry out.

41. And when he was come near, he be¬
held the city, and wept over it,

42. Saying, If thou hadst known, even
thou, at least in this thy day, the things
which belong unto thy peace! but now they
are hid from thine eyes.

43. For the days shall come upon thee,
that thine enemies shall cast a trench about
thee, and compass thee round, and keep thee
in on every side,

44. And shall lay thee even with the
ground, and thy children within thee; and
they shall not leave in thee one stone upon
another; because thou knewest not the time
of thy visitation.

45. And he went into the temple, and
began to cast out them that sold therein, and
them that bought;

46. Saying unto them, It is written, My
house is the house of prayer; but ye have
made it a den of thieves.

47. And he taught daily in the temple.
But the chief priests and the scribes and the
chief of the people sought to destroy him,

48. And could not find what they might
do: for all the people were very attentive to
hear him.

through the village. A colt tied. Matthew
(21:2) informs us that the animal was a
donkey, the common beast of burden for
the poorer people of Palestine. Horses
were used chiefly by the wealthy, or for
purposes of war. Christ's entry into Jeru¬
salem on a donkey was symbolic of his
humility and of his peaceful intentions. 31.
Because the Lord hath need of him. Jesus
must have had an understanding with the
owner that he could use the donkey when¬
ever he wished. 33. The owners . . .
said . . . Why loose ye the colt? They
did not recognize the disciples, but they
knew Jesus. 35. And they cast their
garments upon the colt. Our Lord had
been traveling with a crowd of pilgrims
(18:36), who had witnessed the miracle
of the healing of Bartimaeus. They were
sure that Jesus would claim his Messi¬
anic throne in Jerusalem at the Passover
season, and so they made a public dem¬
onstration of acclaim.

37. The whole multitude of the dis¬
ciples. The language suggests that more
than the Twelve are included here. Jesus
had many friends in Galilee, a large num¬
ber of whom may have been among the
pilgrims. Their excitement increased as
the city of Jerusalem came in sight. 38.
Blessed be the King. This quotation from
Psalm 118 (vv, 25,26) was sung by pil¬
grims as they ascended the road to the
Holy City. The psalm was Messianic, so
that the very use of its words indicated
the popular estimate of Jesus.

40. The stones would immediately cry
out. Christ asserted that his sovereignty
must be acknowledged. This firm avowal
of his claims made the subsequent action
of the leaders of the nation all the more
culpable. They could not say that they
had rejected him unknowingly.

41. He beheld the city. From the sum¬
mit of the Mount of Olives it is possible
to see the entire city in panorama. Jesus
was not excited by the applause of the
crowd, because he saw prophetically the
miseries that would overtake Jerusalem
after his rejection. 43. For the days shall
come. He foresaw the siege and final
capture of Jerusalem by the Romans un¬
der Vespasian and Titus in a.d. 70. 44.
They shall not leave in thee one stone
upon another. With the exception of a
few half-buried foundations, there is
scarcely a vestige of the Jerusalem of that
day now standing.

C. The Teaching in Jerusalem. 19:45—
21:4.

45. And [he] began to cast out them

257

LUKE 20:1-12

CHAPTER 20

AND it came to pass, that on one of those
days, as he taught the people in the temple,
and preached the gospel, the chief priests
and the scribes came upon him with the eld¬
ers,

2. And spake unto him, saying, Tell us, by
what authority doest thou these things? or
who is he that gave thee this authority?

3. And he answered and said unto them, 1
will also ask you one thing; and answer me:

4. The baptism of John, was it from
heaven, or of men?

5. And they reasoned with themselves,
saying. If we shall say. From heaven; he will
say, Why then believed ye him not?

6. But and if we say. Of men; all the peo¬
ple will stone us: for they be persuaded that
John was a prophet.

7. And they answered, that they could not
tell whence it was,

8. And Jesus said unto them, Neither tell I
you by what authority I do these things.

9. Then began he to speak to the people
this parable; A certain man planted a vine¬
yard, and let it forth to husbandmen, and
went into a far country for a long time.

10. And at the season he sent a servant to
the husbandmen, that they should give him
of the fruit of the vineyard: but the husband¬
men beat him, and sent him away empty.

11. And again he sent another servant:
and they beat him also, and entreated him
shamefully, and sent him away empty.

12. And again he sent a third: and they
wounded him also, and cast him out.

that sold. Because pilgrims could not
bring with them sacrificial animals or the
proper coins for the Temple tax, the
priests had provided concessions where
these might be purchased. The business
had become a source of graft and had in¬
troduced an atmosphere of commercialism
into the temple worship. Jesus asserted his
right over his Fathers house by expelling
the merchants.

20:1. The chief priests and the scribes.
The religious leaders were desperate be¬
cause Jesus was successfully bidding
against them for popular favor. 2. By
what authority doest thou these things?
Where did this Galilean prophet obtain
either the right or the power to change
the administration of the Temple and to
perform miracles? If they forced him to
make an extravagant claim, they could
discredit him with the multitude.

3. I will also ask you one thing. When¬
ever our Lords opponents tried to corner
him with a dilemma, he by a counterques¬
tion put them in a worse position (cf. Jn
7:53-8:11; Lk 20:19-40). 4. The bap¬
tism of John. Did John come on divine au¬
thority, or on human authority? 5. They
reasoned with themselves. Jesus had
forced the Pharisees either to acknowledge
that they had refused to heed a mes¬
senger of God, or to expose themselves to
popular disfavor. 8. Neither tell I you.
Why should he explain the truth con¬
cerning himself when they would not be¬
lieve the truth about John, who was his
forerunner?

9. Then began he to speak to the peo¬
ple this parable. From the Pharisees,
whom he had silenced, Christ turned to
the multitude, and told a parable similar
to one used by Isaiah (5:1-7), to explain
God's dealing with the nation. A certain
man planted a vineyard. The culture of
grapes was one of the chief occupations
in Palestine, and involved a large invest¬
ment of time and money. And let it forth
to husbandmen. By the sharecropping
system the landlord usually collected
about one third of the crop as rent. 10.
He sent a servant. Rent was collected by
an agent. Jesus indicated that God's serv¬
ants, the prophets, had come to enforce
his rightful claims on the people who had
used his property. The husbandmen beat
him. Many of the prophets were mis¬
treated by the people, or even died vio¬
lent deaths. Elijah was forced to hide (I
Kgs 17:1-7), Jeremiah was thrown into a
dungeon (Jer 38:6), and legend says that
Isaiah was placed in a hollow tree and
sawed in two.

258

LUKE 20:13-25

13. Then said the lord of the vineyard,
What shall I do? I will send my beloved son:
it may be they will reverence him when they
see him.

14. But when the husbandmen saw him,
they reasoned among themselves, saying.
This is the heir: come, let us kill him, that
the inheritance may be ours.

15. So they cast him out of the vineyard,
and killed him . What therefore shall the lord
of the vineyard do unto them?

16. He shall come and destroy these hus¬
bandmen, and shall give the vineyard to oth¬
ers. And when they heard it, they said, God
forbid.

17. And he beheld them, and said, What
is this then that is written, The stone which
the builders rejected, the same is become the
head of the comer?

1$. Whosoever shall fall upon that stone
shall be broken; but on whomsoever it shall
fall, it will grind him to powder.

19. And the chief priests and the scribes
the same hour sought to lay hands on him;
and they feared the people: for they per¬
ceived that he had spoken this parable
against them.

20. And they watched him, and sent forth
spies, which should feign themselves just
men, that they might take hold of his words,
that so they might deliver him unto the
power and authority of the governor.

21. And they asked him, saying. Master,
we know that thou sayest and teachest
rightly, neither acceptest thou the person of
any, but teachest the way of God truly:

22. Is it lawful for us to give tribute unto
Caesar, or no?

23. But he perceived their craftiness, and
said unto them. Why tempt ye me?

24. Show me a penny. Whose image and
superscription hath it? They answered and
said, Caesar’s.

25* And he said unto them, Render there¬
fore unto Caesar the things which be Cae¬
sar’s, and unto God the things which be
God’s.

13. My beloved son. The last appeal of
the owner was to send his son. He
expected that the renters would respect
the person and authority of his heir. Jesus
by this metaphor placed himself far above
the prophets, who were only servants.

14. Let us kill him, that the inheritance
may be ours. The Pharisees rejected
Jesus* claims, thinking that they were the
true heirs of God. 15. They cast him out
of the vineyard, and^killed him. Christ’s
prophecy of the outcome of his last week
in Jerusalem was a clear contrast to the
expectations of the multitude.

16. And shall give the vineyard to
others. A prediction of the removal of
God’s favor from Israel to the Gentiles,
17. The stone which the builders rejected.
This citation from Ps 118:22, the same
psalm from which the multitude took
their greeting at the entry into Jerusalem,
our Lord applied to himself. The early
preachers of the NT interpreted it (Acts
4:11; I Pet 2:7) as a clear prediction of
Messiah’s rejection and subsequent ex¬
altation. 18. Shall be broken. Those who
stumble over Christ injure themselves.
Will grind him to powder. Those who are
judged by him will suffer irreparable
loss. The verb means “to winnow grain,”
or “to tread under foot.”

19. The same hour. The priests took
action immediately, because they feared
that Jesus might incite a popular uprising.

20. And they . . . sent forth spies. Realiz¬
ing that they could not legally condemn
him to death, they tried to trap him so
that they could turn him over to the
Roman governor with an incriminating
charge.

21. We know that thou sayest and
teachest rightly. Their words were pure
flattery, though literally true. 22. Is it
lawful... to give tribute unto Caesar, or
no? The question posed a deadly di¬
lemma. If Jesus said, “No,” he could be
accused of revolutionary tendencies; if he
said, “Yes,” he would be regarded as a
collaborator with Rome and would lose
favor with the public.

24. Show me a penny. The penny (Gr.
denarius) was a silver coin issued by
Rome, and was the chief monetary unit.
The bronze coins of lower denomination
did not carry the emperor’s image. Image
and superscription. The image was the
likeness of the emperor’s face; the super¬
scription was the imperial title. 25. Ren¬
der therefore unto Caesar. The very fact
that the Jews used the coin showed that
they acknowledged his rule, for a king’s
domain was considered to extend as far

259

LUKE 20:26-46

26. And they could not take hold of his
words before the people: and they marveled
at his answer, and held their peace.

27. Then came to him certain of the Sad¬
ducees, which deny that there is any resur¬
rection; and they asked him,

28. Saying,. Master, Moses wrote unto us,
If any man’s brother die, having a wife, and
he die without children, that his brother
should take his wife, and raise up seed unto
his brother.

29. There were therefore seven brethren:
and the first took a wife, and died without
children.

30. And the second took her to wife, and
he died childless.

31. And the third took her; and in like
manner the seven also: and they left no chil¬
dren, and died.

32. Last of all the woman died also.

33. Therefore in the resurrection whose
wife of them is she? for seven had her to
wife.

34. And Jesus answering said unto them.
The children of this world marry, and are
given in marriage:

35. But they which shall be accounted
worthy to obtain that world, and the resur¬
rection from the dead, neither marry, nor are
given in marriage:

36. Neither can they die any more: for
they are equal unto the angels; and are the
children of God, being the children of the
resurrection.

37. Now that the dead are raised, even
Moses showed at the bush, when he calleth
the Lord the God of Abraham, and the God
of Isaac, and the God of Jacob.

38. For he is not a God of the dead, but of
the living: for all live unto him.

39. Then certain of the scribes answering
said. Master, thou hast well said.

40. And after that they durst not ask him
any question at all

41. And he said unto them, How say they
that Christ is David’s son?

42. And David himself saith in the book
of Psalms, The Lord said unto my Lord, Sit
thou on my right hand,

43. Till I make thine enemies thy foot¬
stool.

44. David therefore calleth him Lord,
how is he then his son?

45. Then in the audience of all the people
he said unto his disciples,

46. Beware of the scribes, which desire to
walk in long robes, and love greetings in the
markets, and the highest seats in the syna¬
gogues, and the chief rooms at feasts;

as his coins were accepted. (See SBK,
Das Evangelium nach Matthaus , p. 884.)
If the Jews thus admitted Caesar as their
lord, they could not criticize Jesus. 26,
And they could not take hold of his
words before the people. His reply was a
marvel of exactness, compactness, and
directness. There was nothing in it by
which he could be incriminated, yet he
had answered their question, and had in
addition reminded them of their obliga¬
tion to God.

27. The Sadducees, which deny that
there is any resurrection. The Sadducees,
fewer in number than the Pharisees, were
the priestly party, more interested in poli¬
tics than in religion. They adhered strictly
to the written law of the first five books
of Moses, rejecting traditional elabora¬
tions of interpretation. They did not be¬
lieve in angels, nor in spirits, nor in life
after death (cf. Acts 23:8).

28. Moses wrote unto us. If any man’s
brother die. The case that they cited was
built on the Mosaic Law, which they held
to be of final authority (Deut 25:5-10).
It provided that if a man died childless,
his brother should marry the widow and
raise a son to succeed to the property of
the deceased. The purpose of this law was
to preserve families from extinction. In
this instance, the case was purely hypo¬
thetical. 33. Therefore in the resurrec¬
tion whose wife of them is she? The Sad¬
ducees had used this as a stock passage
for disproving the afterlife. If all seven,
one after the other, had the woman to
wife in this world,.she would, of course,
be the wife of all seven simultaneously in
the next world. In that case die Law
would be promoting in the future life
what it condemned in the present life.
Such a conclusion would be absurd;
therefore, according to their logic, there
could be no future life.

34. And Jesus answering said unto
them. The Sadducees had the right logic
but the wrong premise. They were as¬
suming wrongly that the conditions in
the future life would be identical with
those here. Jesus asserted that in the age
to come there would be neither marriage
nor death. 37. Now that the dead are
raised. Having met their negative argu¬
ment, the Lora presented a positive argu¬
ment of his own, using the same inferen¬
tial method. 41. How say they that Christ
(Messiah) is Davids son? The Messiah
was commonly called the son (or descend¬
ant) of David (cf. 18:38), 44. David
therefore calleth him Lord, how is he then
his son? In Hebrew custom, a son was

260

LUKE 20:47-21:17

47. Which devour widows’ houses, and
for a show make long prayers: the same shall
receive greater damnation.

CHAPTER 21

AND he looked up, and saw the rich men
casting their gifts into the treasury.

2. And he saw also a certain poor widow
casting in thither two mites.

3. And he said, Of a truth I say unto you,
that this poor widow hath cast in more than
they all:

4. For all these have of their abundance
cast in unto the offerings of God: but she of
her penury hath cast in all the living that she
had.

5. And as some spake of the temple, how
it was adorned with goodly stones and gifts,
he said,

6. As for these things which ye behold,
the days will come, in the which there shall
not be left one stone upon another, that shall
not be thrown down.

7. And they asked him, saying, Master,
but when shall these things be? and what
sign will there be when these things shall
come to pass?

8. And he said. Take heed that ye be not
deceived: for many shall come in my name,
saying, I am Christ; and the time draweth
near: go ye not therefore after them.

9. But when ye shall hear of wars and
commotions, be not terrified: for these things
must first come to pass; but the end is not by
and by.

10. Then said he unto them, Nation shall
rise against nation, and kingdom against
kingdom:

11. And great earthquakes shall be in di¬
vers places, and famines, and pestilences;
and fearful sights and great signs shall there
be from heaven.

12„ But before all these, they shall lay
their hands on you, and persecute you, deliv¬
ering you up to the synagogues, and into
prisons, being brought before kings and rul¬
ers for my name’s sake.

13. And it shall turn to you for a testi¬
mony.

14. Settle it therefore in your hearts, not
to meditate before what ye shall answer:

15. For I will give you a mouth and wis¬
dom, which all your adversaries shall not be
able to gainsay nor resist.

16. And ye shall be betrayed both by par¬
ents, and brethren, and kinsfolk, and friends;
and some of you shall they cause to be put to
death.

17. And ye shall be hated of all men for
my name’s sake.

always in subjection to his father. For
David to speak of his son as “Lord”
violated proper usage.

21:1. He ... saw the rich men casting
their gifts into the treasury. There were
chests in the court of the Temple, where
gifts could be deposited. 2. Two mites. A
mite (Gr. lepton) was half a farthing,
and worth about one-fifth of a cent. Two
mites made the smallest offering that
was acceptable. 4. All the living that she
had. Jesus commended the widow not
for the size of her gift, but for the sac¬
rifice involved.

D. The Olivet Discourse. 21:5-38.

7. When shall these things be? There
is a double perspective in this discourse:
the destruction of the Temple and the
establishment of the kingdom at Christ’s
return.

8. Take heed that ye be not deceived.
Many false Messiahs came in the genera¬
tion immediately following Jesus. 9. The
end is not by and by. He gave fair warn¬
ing that there would be wars and dis¬
turbances of various kinds, but that the
end would not be immediate. He expected
a period of considerable length to elapse
between his removal from earth and his
return. 11. And great earthquakes shall
be in divers places, and famines, and
pestilences. These predictions may be
taken literally as signs of the end. 12.
They shall lay their hands on you, and
persecute you . • . for my name s sake.
He was speaking prophetically of the
Christian community; the persecution
would be for his name’s sake. The suc¬
ceeding verses find their counterpart in
the narrative of the persecutions in Acts.*

20. And when ye shall see Jerusalem
compassed with armies. It is possible that
some of our Lord’s hearers lived to see
the siege and capture of Jerusalem in
a.d. 70. 21. Then let them which are in
Judea flee to the mountains. Only the
flight of the Christians from the belea¬
guered city delivered them from the fate
of the Jewish inhabitants who stayed. Dur¬
ing a lull in the attack, the Christians
left and went to Pella. Those who re¬
mained either died of starvation, or were
sold as slaves. 24. Jerusalem shall be
trodden down of the Gentiles. From a.d.
70 until the reconstruction of the na¬
tion of Israel, Jerusalem was in the hands
of Gentiles. Until the times of the Gen¬
tiles be fulfilled. Compare with “the full¬
ness of the Gentiles” in Rom 11:25. The
phrase implies that God has scheduled

261

LUKE 21:18-36

18. But there shall not a hair of your head
perish.

19. In your patience possess ye your souls.

20. And when ye shall see Jerusalem com¬
passed with armies, then know that the deso¬
lation, thereof is nigh.

* 21. Then let them which are in Judea flee

to the mountains; and let them which are in
the midst of it depart out; and let not them
that are in the countries enter thereinto.

22. For these be the days of vengeance,
that all things which are written may be
fulfilled.

23. But woe unto them that are with
child, and to them that give suck, in those
days! for there shall be great distress in the
land, and wrath upon this people.

24. And they shall fall by the edge of the
sword, and shall be led away captive into all
nations: and Jerusalem shall be trodden
down of the Gentiles, until the times of the
Gentiles be fulfilled.

25* And there shall be signs in the sun,
and in the moon, and in the stars; and upon
the earth distress of nations, with perplexity;
the sea and the waves roaring;

26. Men’s hearts failing them for fear, and
for looking after those things which are com¬
ing on the earth: for the powers of heaven
shall be shaken.

27. And then shall they see the Son of
man coming in a cloud with power and great
glory.

28. And when these things begin to come
to pass, then look up, and lift up your heads;
for your redemption draweth nigh.

29. And he spake to them a parable; Be¬
hold the fig tree, and all the trees;

30. When they now shoot forth, ye see
and know of your own selves that summer is
now nigh at hand.

31. So likewise ye, when ye see these
things come to pass, know ye that the king¬
dom of God is nigh at hand.

32. Verily I say unto you, This generation
shall not pass away, till all be fulfilled.

33. Heaven and earth shall pass away; but
my words shall not pass away.

34. And take heed to yourselves, lest at
any time your hearts be overcharged with
surfeiting, and drunkenness, and cares of this
life, and so that day come upon you un¬
awares.

35. For as a snare shall it come on all
them that dwell on the face of the whole
earth.

36. Watch ye therefore, and pray always,
that ye may be accounted worthy to escape
all these things that shall come to pass, and
to stand before the Son of man.

a day of opportunity for Gentiles, which
will close with Israels future restoration
to favor.

25. And there shall be signs in the
sun, and in the moon. If the preceding
verses predict the fall of Jerusalem and
the final destruction of the Jewish com¬
monwealth, the following verses must
deal with the time of the end, and with
the signs of Christ’s appearing (cf. v. 11).

26. Men’s hearts failing them for fear.
The political and social crises, together
with the physical disturbances in the
world, will be more than men can en¬
dure. The powers of heaven shall be
shaken. The final judgments of God will
be attended by a change in the whole
physical universe (cf. II Pet 3:10,11) .

27. Coming in a cloud. A cloud of lu¬
minous glory will bring Christ back to
earth, making an unmistakable “sign” of
his reality (cf. 9:31,32,34; Mt 17:5;
Acts 1:9,11; Rev 1:7). 28. And when
these things begin to come to pass. The
language implies a process that will ex¬
tend over a period of time, giving warn¬
ing to those who are able to inteipret the
signs. Redemption is deliverance, the
completion of the salvation of God (cf.
Rom 13:11).

29. Behold the fig tree. A common
tree in Palestine, which put out fruit buds
very early in the spring. 31. The king¬
dom of God is nigh at hand. Jesus showed
by these words that the kingdom of God
had not been fully realized, and that it
would come in the future. These words
are complementary to 17:21: “The
kingdom of God is within you.” 32. This
generation. Matthew (24:34), Mark (13:
30), and Luke quote this utterance in sub¬
stantially the same words. If it means the
generation of those living when the words
were spoken, then the entire chapter up
to verse 25 will have to be interpreted as
referring to the overthrow of Jerusalem
and the collapse of the Jewish common¬
wealth. If, however, generation means
the race of Israel, Jesus was predicting
only that the people would survive until
his return. Either interpretation is in
harmony with Luke’s usage of the term.

34. And so that day come upon you
unawares. A better translation would be,
come upon you suddenly (Gr. aiphnidios).
The Lord did not say that the end would
be wholly unannounced; he had already
described certain warning signs. He did
intimate that it would come more sud¬
denly than might be expected. 36. That
ye may be accounted worthy. An alternate
manuscript re'ading, that ye might he

262

LUKE 21:37-22:18

37. And in the daytime he was teaching in
the temple; and at night he went out, and
abode in the mount that is called the mount
of Olives.

38. And all the people came early in the
morning to him in the temple, for to hear
him.

CHAPTER 22

NOW the feast of unleavened bread drew
nigh, which is called the passover.

2. And the chief priests and scribes sought

how they might kill him; for they feared the

people. , t

3. Then entered Satan mto Judas sur-
named Iscariot, being of the number of the
twelve.

4. And he went his way, and communed
with the chief priests and captains, how he
might betray him unto them.

5. And they were glad, and covenanted to
give him money.

6. And he promised, and sought opportu¬
nity to betray him unto them in the absence
of the multitude.

7. Then came the day of unleavened
bread, when the passover must be killed.

8. And he sent Peter and John, saying. Go
and prepare us the passover, that we may
eat.

9. And they said unto him, Where wilt
thou that we prepare?

10. And he said unto them, Behold, when
ye are entered into the city, there shall a
man meet you, bearing a pitcher of water;
follow him into the house where he entereth

11. And ye shall say unto the goodman of
the house. The Master saith unto thee.
Where is the guest chamber, where I shall
eat the passover with my disciples?

12. And he shall show you a large upper
room furnished: there make ready.

13. And they went, and found as he had
said unto them: and they made ready the
passover.

14. And when the hour was come, he sat
down, and the twelve apostles with him.

15. And he said unto them, With desire I
have desired to eat this passover with you be¬
fore I suffer:

16. For I say unto you, I will not any
more eat thereof, until it be fulfilled in the
kingdom of God.

17. And he took the cup, and gave thanks,

and said, Take this, and divide it among
yourselves: .

18. For I say unto you, I will not dnnk ot
the fruit of the vine, until the kingdom of
God shall come.

strong enough to, is slightly preferable.
The testing of the last days will require
exceptional fortitude.

37. At night he ... abode in the mount
... of Olives. During the Passover week
the city of Jerusalem was always crowded
with pilgrims from all parts of the empire.
Christ and his disciples may have slept on
the grass among the olive trees in the
Garden of Gethsemane.

38. The people came early in the mom-
ing. Jesus maintained a regular teaching
schedule in the court of the Temple.

E. The Last Supper. 22:1-38.

1. The Passover was the greatest and
most sacred feast of the Jewish religious
year, celebrating the redemption of die
nation from the bondage in Egypt. The
passover lamb, whose blood was origi¬
nally sprinkled on the doorposts to avert
the judgment of death (Ex 12:7), was
typical, of Christ (I Cor 5:7). 3. Then
entered Satan into Judas sumamed Isca¬
riot. The treachery of Judas was the re¬
sult of a trend in his life. He had never
taken an unselfish interest in Jesus. When
the Lord made clear that he was not go¬
ing to claim the throne of Israel but that
he expected to die, Judas was disap¬
pointed, and resolved to save himself if
possible. His attitude gave an opening
for Satanic suggestion and control (cf. Jn
13:2,27). , , ^ A11

7. The day of unleavened bread. All
leaven was rigidly excluded from the
Jewish household at the Passover season.
10. There shall a man meet you, bearing
a pitcher of water. It was unusual for a
man to carry water, for such work was
relegated to the women of the house¬
hold! or to slaves. Our Lords charge to
Peter and John reads as if he had made
previous arrangements for a contact by
means of a secret signal. He wanted the
place of meeting to remain unknown, so
that he might eat with his disciples with¬
out being arrested. 12. A large upper
room furnished. The room was already
prepared for a feast. , . . .

15. With desire I have desired. A
Hebrew idiom which intensifies the mean-
ing of the verb (cf. Gen 22:17). Before I
suffer. He indicated that the entire sup-

E er should be interpreted in the light of
is death. 16. Until it be fulfilled m the
kingdom of God. There is a connection
between the Passover and the kingdom of
God. The latter is the fulfillment of God s
purpose of redemption, as the former was
one of its first manifestations.

19. This is my body. He identified him-

263

LUKE 22:19-35

19. And he took bread, and gave thanks,
and brake it, and gave unto them, saying,
This is my body which is given for you: this
do in remembrance of me.

20. Likewise also the cup after supper,
saying. This cup is the new testament in my
blood, which is shed for you.

21. But, behold, the hand of him that be-
trayeth me is with me on the table.

22. And truly the Son of man goeth, as it
was determined: but woe unto that man by
whom he is betrayed!

23. And they began to inquire among
themselves, which of them it was that should
do this thing.

24. And there was also a strife among
them, which of them should be accounted
the greatest.

25. And he said unto them, The kings of
the Gentiles exercise lordship over them; and
they that exercise authority upon them are
called benefactors.

26. But ye shall not be so: but he that is
greatest among you, let him be as the
younger; and he that is chief, as he that doth
serve.

27. For whether is greater, he that sitteth
at meat, or he that serveth? is not he that sit¬
teth at meat? but I am among you as he that
serveth.

28. Ye are they which have continued
with me in my temptations.

29. And I appoint unto you a kingdom, as
my Father hath appointed unto me;

30. That ye may eat and drink at my table
in my kingdom, and sit on thrones judging
the twelve tribes of Israel.

31. And the Lord said, Simon, Simon, be¬
hold, Satan hath desired to have you, that he
may sift you as wheat:

32. But I have prayed for thee, that thy
faith fail not: and when thou art converted,
strengthen thy brethren.

33. And he said unto him. Lord, I am
ready to go with thee, both into prison, and
to death.

34. And he said, I tell thee, Peter, the
cock shall not crow this day, before that thou
shalt thrice deny that thou knowest me.

35. And he said unto them, When I sent
you without purse, and scrip, and shoes,
lacked ye any thing? And they said, Nothing.

self with the passover emblems. As the
body and blood of the lamb had been the
sacrifice that was instrumental in accom¬
plishing the redemption from Egypt, so
he would be the sacrifice that would ef¬
fect redemption under the new covenant.
There is no indication in his language that
the bread and wine were to oe physi¬
cally transformed into his body and
blood. Which is given for you. This
phrase and the entire succeeding text
through verse 20 are omitted in the West¬
ern text, which usually amplifies rather
than omits. It is possible that these lines
did not belong in the original text of Luke
(see WH, II, Appendix, p. 64), though
there is a close parallel to them in I Cor
11:23-26.

22. And truly the Son of man goeth,
as it was determined. The death of the
Saviour was part of the divine plan for
the redemption of men. 24. And there was
also a strife among them, which of them
should be accounted the greatest. The
disciples had never lost the desire for a
high post in the anticipated kingdom.
Their attitude of rivalry toward each
other created the situation that caused
Jesus to wash their feet, as recorded in
John 13. 25. Benefactor (Gr. euergetes)
was a title carried by the Greek kings of
Egypt and Syria. 27. He that serveth (Gr.
diakonos) was not used of slaves, but of
those who performed tasks for the aid of
others. 29. I appoint unto you a king¬
dom. Jesus did not deny that there would
be a kingdom in which his disciples would
rule. His affirmation revealed his confi¬
dence that his death would not end their
hopes, but that ultimately he would see
the reward of his sufferings and share it
with the disciples. 30. The twelve tribes
of Israel. A similar promise is quoted in
Mt 19:28. The disciples would have un¬
derstood this to mean a literal rule over
Israel, restored to national status.

31. And the Lord said, Simon, Simon.
Jesus spoke to Simon Peter as the repre¬
sentative of the Twelve. You. A plural
pronoun. Sift you as wheat. Wheat was
sifted to remove the dirt and chaff, and
to eliminate the broken and withered
grains. The temptations of the devil often
serve the purpose of revealing strength
as well as weakness in believers. 32. But
I have prayed for thee. The singular pro¬
noun indicates that the Lord had a special
concern for Peter. He knew the failure
impending because of Peter’s overcon¬
fidence; yet he would not relinquish him,
nor depose him from his position of lead¬
ership.

264

LUKE 22:36-44

36. Then said he unto them, But now, he
that hath a purse, let him take if, and like¬
wise his scrip: and he that hath no sword, let
him sell his garment, and buy one.

37. For I say unto you, that this that is
written must yet be accomplished in me,
And he was reckoned among the transgres¬
sors: for the things concerning me have an
end.

38. And they said, Lord, behold, here are
two swords. And he said unto them, It is
enough.

39. And he came out, and went, as he was
wont, to the mount of Olives; and his disci¬
ples also followed him.

40. And when he was at the place, he said
unto them, Pray that ye enter not into temp¬
tation.

41. And he was withdrawn from them
about a stone’s cast, and kneeled down, and
prayed,

42. Saying, Father, if thou be willing, re¬
move this cup from me: nevertheless, not my
will, but thine, be done.

43. And there appeared an angel unto
him from heaven, strengthening him.

44. And being in an agony he prayed
more earnestly: and his sweat was as it were
great drops of blood falling down to the
ground.

36. He that hath no sword, let him . . .
buy one. This strange command occurs
only in Luke. Jesus said that two swords
would be enough (v. 38), though these
would hardly have been adequate to
defend the entire group against an arrest¬
ing party. Did he mean that the posses¬
sion of the weapons would technically
place him among transgressors, and thus
fulfill the letter of the prophecy quoted
from Isa 53:12?

F. The Betrayal. 22:39-53.

There is a change of scene between
verses 38 and 39. Jesus and the disciples
had left the upper room, and had resorted
to the Mount of Olives.

40. Temptation. Severe trial rather
than solicitation to evil.

42. Father, if thou be willing, remove
this cup. All four Gospels refer to the
“cup” (Mt 26:39; Mk 14:36; Jn 18:11),
though John does not reproduce this
prayer. Various interpretations of its
meaning have been given: the fear of
death, the suffering of death, the possi¬
bility of death before he could complete
the work of the cross, or the burden of
the worlds sin. In Revelation 14:10 and
16:19 the “cup” is symbolic of the wrath
of God. No one of these interpretations
may be final, but the cup must stand
for the suffering which confronted him.
He had done nothing to deserve it, but
he had to endure it if he was to finish
his work. Nevertheless not my will. These
words do not express a grudging conces¬
sion or resignation to fate, but the ready
acceptance of the will of the Father as
the highest good and the supreme desire
of his heart.

.. 43. And there appeared an angel unto
Him from heaven. Verses 43 and 44 do
not appear in the Western text, and may
not have been a part of the original writ¬
ing of Luke. On the other hand, they are
well attested by other manuscript tradi¬
tion, and are not the kind of statement
that would have been invented by scribes
(bf. note on v. 19). Strengthening him.
The answer to his prayer was not removal
qf the cup, but strengthening to bear it.
44. As it were great drops of blood. Luke
does not say that the perspiration was
blood; he says that it was like blood.
Therb gre a few cases recorded in medi¬
cal history in which intense mental suf¬
fering has been accompanied by the
oozing of blood from the skin because of
a breakdown of the blood vessels. 45.

265

LUKE 22:45-63

45. And when he rose up from prayer,
and was come to his disciples, he found them
sleeping for sorrow,

46. And said unto them, Why sleep ye?
rise and pray, lest ye enter into temptation.

47. And while he yet spake, behold a mul¬
titude, and he that was called Judas, one of
the twelve, went before them, and drew near
unto Jesus to kiss him.

48. But Jesus said unto him, Judas, be-
trayest thou the Son of man with a kiss?

49. When they which were about him saw
what would follow, they said unto him,
Lord, shall we smite with the sword?

50. And one of them smote the servant of
the high priest, and cut off his right ear.

51. And Jesus answered and said, Suffer
ye thus far. And he touched his ear, and
healed him.

52. Then Jesus said unto the chief priests,
and captains of the temple, and the elders,
which were come to him. Be ye come out, as
against a thief, with swords and staves?

53. When I was daily with you in the tem¬
ple, ye stretched forth no hands against me:
but this is your hour, and the power of dark¬
ness.

54. Then took they him, and led him, and
brought him into the high priest’s house.
And Peter followed afar off.

55. And when they had kindled a fire in
the midst of the hall, and were set down to¬
gether, Peter sat down among them.

56. But a certain maid beheld him as he
sat by the fire, and earnestly looked upon
him, and said. This man was also with him.

57. And he denied him, saying, Woman, I
know him not.

58. And after a little while another saw
him, and said. Thou art also of them. And
Peter said, Man, 1 am not.

59. And about the space of one hour after
another confidently affirmed, saying, Of a
truth this fellow also was with him; for he is
a Galilean.

60. And Peter said, Man, 1 know not what
thou sayest. And immediately, while he yet
spake, die cock crew.

61. And the Lord turned, and looked
upon Peter. And Peter remembered the
word of the Lord, how he had said unto him,
Before the cock crow, thou shalt deny me
thrice.

62. And Peter went out, and wept bit¬
terly.

63. And the men that held Jesus mocked
him, and smote him.

Sleeping for sorrow. The disciples were
not insensitive to their Masters agony,
but were worn out by the physical and
emotional tension.

47. While he yet spake. Had Jesus
chosen to escape to Perea, he could have
been safely out of reach of his enemies
by the time Judas had completed his ne¬
gotiations. His surrender was voluntary.
48. Betrayest thou the Son of man with a
kiss? Judas used the customary Eastern
gesture of friendship to mark Jesus as the
one to be arrested. 50. Cut off his right
ear. The four Evangelists note that the
servant of the high priest was wounded
in the scuffle, but only John and Luke
mention his right ear. Luke must have
obtained his information from an eye¬
witness.

52. The chief priests, and captains of
the temple, and the elders. The band
that came to arrest Jesus was probably
composed of the temple guard, though
the language of John (Jn 18:3,12) can be
interpreted to meaa a Roman cohort. 53.
Your hour, and the power of darkness.
Darkness was symbolic of the power of
Satan (cf. Eph 6:12). Jesus acknowledged
the devil’s temporary triumph, but antici¬
pated his own victory.

G. The Arrest and Trial. 22:54—23:25.

54. The high priest’s house. Joseph
Caiaphas was the legally appointed high
priest, but his father-in-law, Annas, be¬
ing high priest emeritus, was still a power¬
ful figure, and was frequently consulted
on affairs of state. John says that Jesus
was conducted first to Annas (Jn 18:13).
They probably lived in the same palace,
so that no long transit was involved be¬
tween the interviews. Peter followed afar
off. Luke does not narrate the substance
of the interview with Annas; he is chiefly
interested in presenting the action of
Peter.

55. A fire. Since Jerusalem is 2,600
feet above sea level, in the spring the
nights are cold. 59. He is a Galilean. The
Gajileans spoke Aramaic with a heavy
guttural accent. Peter could not hide his
origin. 60. The cock crew. “Cockcrow”
was a Roman division of time, marking
the close of the third watch, about three
o’clock in the morning. 61. The Lord . . .
looked upon Peter. Just a glance, as he
passed by on the way to Pilate’s hall, was
sufficient to remind Peter of the enormity
of his act.

63. And the men that held Jesus
mocked him. The treatment of Jesus by

266

LUKE 22*64 - 23:3

64. And when they had blindfolded him,
they struck him on the face, and asked him,
saying, Prophesy, who is it that smote thee?

65. And many other things blasphemously
spake they against him.

66. And as soon as it was day, the elders of
the people and the chief priests and the
scribes came together, and led him into their
council, saying,

67. Art thou the Christ? tell us. And he
said unto them. If I tell you, ye will not be¬
lieve:

68. And if I also ask you, ye will not an¬
swer me, nor let me go.

69. Hereafter shall the Son of man sit on
the right hand of the power of God.

70. Then said they all. Art thou then the
Son of God? And he said unto them, Ye say
that I am.

71. And they said, What need we any fur¬
ther witness? for we ourselves have heard of
his own mouth.

CHAPTER 23

AND the whole multitude of them arose,
and led him unto Pilate.

2. And they began to accuse him, saying.
We found this fellow perverting the nation,
and forbidding to give tribute to Caesar,
saying that he himself is Christ a king.

3. And Pilate asked him, saying. Art thou
the King of the Jews? And he answered him
and said, Thou sayest it

the henchmen of the Sanhedrin was
wholly illegal. A prisoner was supposed
to be held inviolate until he was con¬
demned officially. But our Lord was left
to the mercy of an irresponsible guard
between the close of the hearing before
the priests and his appearance before
Pilate.

66. As soon as it was day. According
to Jewish law, the Sanhedrin (council)
could not convene at night. Matthew
(26:57,58) and Mark (14:53,55) say that
there was a preliminary hearing at the
house of the high priest, and that formal
sentence was passed early in the morn¬
ing (Mt 27:1; Mk 15:1). Luke mentions
only the latter. The assembly , or San¬
hedrin, consisted of seventy or seventy-
two of the elders and teachers of the
nation. It was allowed by Rome to pass
judgment on religious and civil issues, but
could not inflict capital punishment with¬
out the concurrence of the Roman gov¬
ernor.

67. Art thou the Christ? Luke reports
two questions asked by the Sanhedrin.
This one, if answered in the affirmative,
could have been interpreted as a con¬
fession of treason, for every messiah was
regarded as a potential rebel against
the Roman government. 69. Hereafter
shall the Son of man sit on the right
hand of the power of God. Jesus claimed
Messiahship by asserting that subse¬
quently he would be elevated to the
right hand of God. 70. Art thou then
the Son of God? The second ques¬
tion was intended to incriminate Jesus
with the people. If he claimed to be the
Son of God, he could be charged with
blasphemy. Ye say that I am. The expres¬
sion is equivalent to “Yes.”

23:1. And the whole multitude... led
him unto Pilate. Pontius Pilate was the
Roman governor of Palestine from a.d.
26 to 36. His official residence was in
Caesarea, but he usually visited Jerusalem
during the Passover season in order to
keep a watchful eye on the crowds there.
It seems probable that he had been fore¬
warned of the arrest of Jesus in order
that he might be on hand early in the
morning for the trial. 2. And they began
to accuse him. The charges the priests
brought were calculated to incriminate
the prisoner in a Roman court, since vio¬
lations of the Mosaic law would have
carried no weight with Pilate. Their fal¬
sity has already been shown by the total
presentation of Christ's life and words in
this Gospel.

3. Art thou the King of the Jews?

267

LUKE 23:4-23

4. Then said Pilate to the chief priests and
to the people, I find no fault in this man.

5. And they were the more fierce, saying,
He stirreth up the people, teaching through¬
out all Jewry, beginning from Galilee to this
place.

6. When Pilate heard of Galilee, he asked
whether the man were a Galilean.

7. And as soon as he knew that he be¬
longed unto Herod’s jurisdiction, he sent
him to Herod, who himself also was at Jeru¬
salem at that time.

8. And when Herod saw Jesus, he was ex¬
ceeding glad; for he was desirous to see him
of a long season, because he had heard many
things of him; and he hoped to have seen
some miracle done by him.

9. Then he questioned with him in many
words; but he answered him nothing.

10. And the chief priests and scribes stood
and vehemently accused him.

11. And Herod with his men of war set
him at nought, and mocked him, and ar¬
rayed him in a gorgeous robe, and sent him
again to Pilate.

12. And the same day Pilate and Herod
were made friends together; for before they
were at enmity between themselves.

13. And Pilate, when he had called to¬
gether the chief priests and the rulers and
die people,

14. Said unto them. Ye have brought this
man unto me, as one that perverteth die peo¬
ple; and, behold, I, having examined him be¬
fore you, have found no fault in this man
touching those things whereof ye accuse
him:

15. No, nor yet Herod; for I sent you to
him; and, lo, nothing worthy of death is
done unto him.

16. 1 will therefore chastise him, and re¬
lease him.

17. (For of necessity he must release one
unto them at the feast.)

18. And they cried out all at once, saying,
Away with this man, and release unto us
Barabbas:

19. (Who for a certain sedition made in
the city, and for murder, was cast into
prison.)

20. Pilate therefore, willing to release
Jesus, spake again to them.

21. But they cried, saying. Crucify him,
crucify him.

22. And he said unto them the third time,
Why, what evil hath he done? I have found
no cause of death in him: I will therefore
chastise him, and let him go.

23. And they were instant with loud
voices, requiring that he might be crucified:

The English translation does not give the
full force of the Greek sentence: “YOU
are the king of the Jews?!” Pilate was
astonished that so ordinary-looking a per¬
son should claim to be a lung. Luxe does
not give the examination of Jesus in full
detail, but only the verdict. 4. I find no
fault in this man. Pilate was not pronounc¬
ing on the prisoner’s sinlessness, but was
simply saying that he had committed
no crime that demanded legal action.

5. Galilee was a center of constant
turbulence and revolt. 7. He belonged
unto Herod’s jurisdiction. Pilate had no
direct jurisdiction over Galilee, since it
had been made part of the puppet king¬
dom of Herod. He welcomed an oppor¬
tunity to send this embarrassing prisoner
to another judge.Who himself also was at
Jerusalem. Herod, as a nominal Jew,
was under obligation to attend the Pass-
over feast.

8. And when Herod saw Jesus, he
was exceeding glad. The fame of Je¬
sus had come to Herod’s ears, and had
excited his fears (9:9) and his curiosity.
9. He answered him nothing. Jesus did
not fear Herod, and refused to waste
his time on a trifler. To Herod the whole
affair was one vast joke. 11. The gor¬
geous robe was probably one of Herod’s
cast-off robes, which he put on Jesus to
mock his royal claims. 12. Pilate and Her¬
od were made friends. Pilate’s gesture
of recognizing Herod’s rulership relieved
any tension of jealousy between the two
officials.

15. Nothing worthy of death is done
unto him. Better, done by him. Pilate
was ready to acquit Jesus on the merits
of the case. 16. Chastise him. Pilate sug¬
gested a token scourging to “teach him
a lesson.” 17, He must release one unto
them. It was the custom of the Roman
governor to release one political prisoner
at the Passover as a conciliatory gift to
the people (see Jn 18:39). 18. Release
unto us Barabbas. Bar-abbas in Aramaic
means son of the father. 19. Who for a
certain sedition . . . was cast into prison.
Barabbas was an outlaw, perhaps a Gali¬
lean Zealot who had been caught in an up¬
rising (cf. Jn 18:40).

H. The Crucifixion. 23:26-49.

26. Simon, a Cyrenian. The Jews of
Cyrene had a synagogue of their own
in Jerusalem (Acts 6:9). Simon had
lodged outside the city over night, and
was coming in for the day’s worship at
the Temple. The guard, seizing him, im-

268

LUKE 23:24-38

and the voices of them and of the chief
priests prevailed.

24. And Pilate gave sentence that it
should be as they required.

25. And he released unto them him that
for sedition and murder was cast into prison,
whom they had desired; but he delivered
Jesus to their will.

26. And as they led him away, they laid
hold upon one Simon, a Cyrenian, coming
out of the country, and on him they laid the
cross, that he might bear it after Jesus.

27. And there followed him a great com¬
pany of people, and of women, which also
bewailed and lamented him.

28. But Jesus turning unto them said,
Daughters of Jerusalem, weep not for me,
but weep for yourselves, and for your chil¬
dren.

29. For, behold, the days are coming, in
the which they shall say, Blessed are the bar¬
ren, and the wombs that never bare, and the
paps which never gave suck.

30. Then shall they begin to say to the
mountains. Fall on us; and to the hills, Cover
us.

31. For if they do these things in a green
tree, what shall be done in the dry?

32. And there were also two others, male¬
factors, led with him to be put to death.

33. And when they were come to the
place, which is called Calvary, there they
crucified him, and the malefactors, one on
the right hand, and the other on the left.

34. Then said Jesus, Father, forgive them;
for they know not what they do. And they
parted his raiment, and cast lots.

35. And the people stood beholding. And
the rulers also with them derided him,
saying. He saved others; let him save himself,
if he be Christ, the chosen of God.

36. And the soldiers also mocked him,
coming to him, and offering him vinegar,

37. And saying. If thou be the King of the
Jews, save thyself.

38. And a superscription also was written
over him in letters of Greek, and Latin, and
Hebrew, This is the King of the Jews.

pressed him to carry the cross of Jesus.
Usually the prisoner carried his own,
but our Lord, worn out by the tensions
of the preceding hours, was unable to
do so.

27. A great company . . . which also
bewailed and lamented him. Only Luke
mentions this episode. The action of the
trial had taken place before Christ’s
.friends realized what was happening and
could organize a protest. 28. Weep for
yourselves, and for your children. The
Lord foresaw the destruction of the city
and the miseries that would fall upon its
inhabitants. 31. For if they do these
things in a green tree. He quoted a cur¬
rent proverb. The application means that
if such injustice can be perpetrated
against an innocent man in the time of
peace, what will befall the people of the
city in time of war?

32. Malefactors. Matthew calls them
‘^brigands” (Mt 27:44). 33. The place,
which is called Calvary. The exact site
is not known. All landmarks were de¬
stroyed in the siege of Jerusalem, and
so identification is uncertain. The place
of execution was outside the wall of the
city, near a main-traveled highway.
Opinion is divided today between plac¬
ing it at the Church of the Holy Sepul¬
cher, or at Gordon’s Calvary, just north
of the Damascus Gate. Calvary (Lat.) or
Golgotha (Aram.) means “skull.” Evidently
the hill was so named either from the
configuration of the land, which looked
like a skull, or because bones were
strewn about the execution ground. The
latter alternative is less likely because
of Jewish scruples against unburied
bodies.

34. This verse, like one or two others
preceding (22:19,43) is absent from some
of the best manuscripts. Like several
other such disputed texts, it is undoubted¬
ly a genuine utterance of Jesus. It is
harder to account for its omission than
for its inclusion. And they parted his
raiment, and cast lots. The clothing of
condemned prisoners became the proper¬
ty of the execution squad. Turban,
sandals, girdle, cloak, and tunic would
have made five items. The fifth, in
this instance, the tunic, would either
have had to be divided into four parts
for equal distribution, which would
have rendered it useless, or else as¬
signed by lot.

36. Offering him vinegar. The soldiers
drank a cheap sour wine, which was
much like grape vinegar. 38. And a
superscription. The crimes of the con-

269

LUKE 23:39-52

39. And one of the malefactors which
were hanged railed on him, saying. If thou
be Christ, save thyself and us.

40. But the other answering rebuked him,
saying. Dost not thou fear God, seeing thou
art in the same condemnation?

41. And we indeed justly; for we receive
the due reward of our deeds: but this man
hath done nothing amiss.

42. And he said unto Jesus, Lord, remem- %
ber me when thou comest into thy kingdom.

43. And Jesus said unto him. Verily I say
unto thee. To-day shalt thou be with me in
paradise.

44. And it was about the sixth hour, and
there was a darkness over all the earth until
the ninth hour.

45. And the sun was darkened, and the
veil of the temple was rent in the midst.

46. And when Jesus had cried with a loud
voice, he said, Father, into thy hands I com¬
mend my spirit: and having said thus, he
gave up the ghost.

47. Now when the centurion saw what
was done, he glorified God, saying. Certainly
this was a righteous man.

48. And all the people that came together
to that sight, beholding the things which
were done, smote their breasts, and returned.

49. And all his acquaintance, and the
women that followed him from Galilee,
stood afar off, beholding these things.

50. And, behold, there was a man named
Joseph, a counselor; and he was a good man,
and a just:

51. (The same had not consented to the
counsel and deed of them:) he was of Arima-
thea, a city of the Jews; who also himself
waited for the kingdom of God.

52. This man went unto Pilate, and
begged the body of Jesus.

demned were listed on a placard, which
was hung around his neck or nailed
above his head on the cross. The Gospel
records of the inscriptions differ (cf. Mt
27:37; Mk 15:26; Jn 19:19), and there
may have been slight differences in the
wording as it appeared in the different
languages. The full inscription was prob¬
ably, This is Jesus of Nazareth , the King
of the Jews.

39. If thou be Christ. The better Greek
text does not contain a condition. “You
are the Messiah, aren’t you? [Well, then,]
save yourself and us!” The first thief was
really sarcastic. 42. Lord, remember me
when thou comest into thy kingdom. The
tone of this request is utterly different
from the cynical fling of the other brig¬
and. This man showed amazing confi¬
dence in Jesus; for he saw him dying on
a cross, and yet believed that he would
come in a kingdom. Said (Gr. elegen)
is in the imperfect tense, which means
that the request was repeated. 43. Para¬
dise is an old Persian term for a park
or a garden, a beauty spot. It became a
name for the abode of God (cf. II Cor
12:4).

44. The sixth hour. Time was reck¬
oned from daybreak, about six o’clock
in the morning. The sixth hour was noon.
A darkness. The failure of the sun’s light
cannot be attributed to an eclipse, which
would have been impossible during the
full Passover moon. 45. The veil of the
temple was rent in the midst. The veil
hung within the Temple, separating the
Holy Place, where the priests ministered,
from the presence of God in the Holy
of Holies. It was made of thick woven
material, which a man could not have
torn with his own strength. The rend¬
ing of the veil from the top to the bot¬
tom was distinctly supernatural.

46. I commend my spirit. He dismissed
his spirit to the Father. His death was
conscious and voluntary. 47. The cen¬
turion. See comment on 7:2. This man,
a Gentile, accustomed to seeing all kinds
and conditions of men, confessed that
Jesus was a righteous man.

I. The Burial. 23:50-56.

50. Joseph, a counsellor. Joseph of
Arimathea was a member of the San¬
hedrin, who had not consented to the
verdict of death for Jesus. He was a dis¬
ciple, and may not have been present
wnen the council convened; if ne was
present, he registered a dissenting vote
(v. 51a). 52. This man went unto Pilate.

270

LUKE 23:53-24:2

53. And he took it down, and wrapped it
in linen, and laid it in a sepulchre that was
hewn in stone, wherein never man before
was laid.

54. And that day was the preparation, and
the sabbath drew on.

55. And the women also, which came
with him from Galilee, followed after, and
beheld the sepulchre, and how his body was
laid.

56. And they returned, and prepared
spices and ointments; and rested the sabbath
day according to the commandment*

CHAPTER 24

NOW upon the first day of the week, very
early in the morning, they came unto the
sepulchre, bringing the spices which they
had prepared, and certain others with them.

2. And they found the stone rolled away
from the sepulchre.

To make a request for the body of a
condemned criminal would immediately
have put Joseph in a suspicious light.
He showed courage to make the request.

53. Wrapped it in linen. The verb means
to roll tightly, to wrap by winding. It
occurs only here, in Mt 27:59, and in
Jn 20:7. The implication is that the body
was not just carelessly wrapped in a
sheet, but that Joseph, with his assistants,
carefully wound it in bandage-like
swathes, and deposited it in his own
tomb.

54. That day was the preparation. Ac¬
cording to general tradition, Jesus died
on Friday afternoon, the ‘preparation”
for the Sabbath that began at sunset.
The body was, therefore, hastily placed
in the tomb, in expectation of completing
the burial after the Sabbath had passed.

55. The women . . . beheld the sepulchre.
The women witnessed the burial and
noted how the body was laid. They
could not have been mistaken later about
the location of the tomb nor about the
reality of the burial. 56. They . . . pre¬
pared spices and ointments. Spices and
unguents of various kinds were used to
preserve the body, and were also a trib¬
ute of love and of respect to the dead.

VII. The Resurrection. 24:1-53.

Lukes account of the Resurrection
differs from the other narratives in con¬
tent, though it agrees with them in the
essential facts. Each of the Gospel writers
mentions the visit of the women to the
tomb; but the appearance of the Lord
to the disciples en route to Emmaus is
reported only by Luke. He gives three
main episodes of the Resurrection: the
announcement to the women, the walk
to Emmaus, and the appearance in the
upper room. He concludes the Gospel
with the ascension from Bethany.

A. The Empty Tomb. 24:1-12.

1. Upon the first day of the week,
very early in the morning. The first
day commenced on Saturday afternoon.
Mark seems to imply (16:1,2) that the
women finished the purchase of spices
on the preceding evening, and came to
the tomb at an hour when they would
not be disturbed by others. 2. They
found the stone rolled away from the
sepulchre. The tomb was a cave cut into
the solid rock, across the entrance of
which a circular stone could be rolled
to keep out intruders. The women were

271

LUKE 24:3-12

3. And they entered In, and found not the
body of the Lord Jesus.

4. And it came to pass, as they were much
perplexed thereabout, behold, two men
stood by them in shining garments:

5. And as they were afraid, and bowed
down their faces to the earth, they said unto
them, Why seek ye the living among the
dead?

6. He is not here, but is risen: remember
how he spake unto you when he was yet in
Galilee,

7. Saying, The Son of man must be deliv¬
ered into die hands of sinful men, and be
crucified, and the third day rise again.

8. And they remembered his words,

9. And returned from the sepulchre, and
told all these things unto the eleven, and to
all the rest.

10. It was Mary Magdalene, and Joanna,
and Mary the mother of James, and other
women that were with them, which told
these things unto the apostles.

11. And their words seemed to them as
idle tales, and they believed them not.

12. Then arose Peter, and ran unto the
sepulchre; and stooping down, he beheld the
linen clothes laid by themselves, and de¬
parted, wondering in himself at that which
was come to pass.

surprised to find the tomb open. 3.
Found not the body. They knew exactly
where to look for it, but it had vanishea.
All the accounts agree that the tomb
was empty on the morning of the first
day.

4. They were much perplexed. The
women had no inkling of what had hap¬
pened. Obviously there was no plot on
the part of the disciples to remove the
body (as the Jewish leaders charged) or
these women would have had some hint
of it. Perhaps they thought that Joseph
and his assistants had moved the body
to a safer place. Two men stood by them.
Matthew (28:2-6) and Mark (16:5) say
that an angel within the tomb gave them
the news that Jesus had risen. There
is no essential conflict; one may have
been the spokesman for both. Two wit¬
nesses attended Jesus at the Transfigura¬
tion (Lk 9:30) and at his ascension (Acts
1:10). Luke may be suggesting that the
same two appeared at the Resurrection.
In shining garments. Shining (Gr. astrap-
touse) means flashing like lightning.
6. Remember how he spake ... in Gali¬
lee. The discussion at the Transfiguration
was “his decease which he should ac¬
complish at Jerusalem” (9:31). And before
leaving Galilee, Jesus had given his dis¬
ciples explicit instructions about the ne¬
cessity of his coming death (18:31-34).

8. And they remembered his words.
When he had first spoken about these
things, the minds of the disciples had
been preoccupied with other concepts;
but the Resurrection put all of his teach¬
ing in a new perspective. 9. And to all
the rest. Jesus had with him in Jerusalem
a larger group of followers than just
the eleven disciples. Joseph of Arimathea,
Nicodemus, the women, and many others
were undoubtedly included in the group.
10. Mary Magdalene, and Joanna, and
Mary the mother of James. Mary Mag¬
dalene was probably so named from the
town of Magdala in Galilee, where she
had lived. Joanna was the wife of Chuza,
Herod’s steward (see 8:3). Mary the
mother of James is mentioned by Mat¬
thew (27:56) and Mark (15:40). 11. Idle
tales. The Greek word (leros) means
literally, nonsense . The disciples were not
ready to believe the first story they
heard, but began a critical investigation.

12. Then arose Peter. The entire
twelfth verse does not appear in the
Western text of Luke, but is included
in other manuscripts, and accords with
the account given in Jn 20:2-10 (cf. 22:
19; 24:34). The linen clothes were wide

272

LUKE 24:13-26

13. And, behold, two of them went that
same day to a village called Emmaus, which
was from Jerusalem about threescore fur¬
longs.

14. And they talked together of all these
things which had happened.

15. And it came to pass, that, while they
communed together and reasoned, Jesus
himself drew near, and went with them.

16. But their eyes were holden that they
should not know him.

17. And he said unto them. What manner
of communications are these that ye have
one to another, as ye walk, and are sad?

18. And the one of them, whose name was
Cleopas, answering said unto him. Art thou
only a stranger in Jerusalem, and hast not
known the things which are come to pass
there in these days?

19. And he said unto them, What things?
And they said unto him, Concerning Jesus of
Nazareth, which was a prophet mighty in
deed and word before God and all the peo¬
ple:

20. And how the chief priests and our rul¬
ers delivered him to be condemned to death,
and have crucified him.

21. But we trusted that it had been he
which should have redeemed Israel: and be¬
side all this, to-day is the third day since
these things were done.

22. Yea, and certain women also of our
company made us astonished, which were
early at the sepulchre;

23. And when they found not his body,
they came, saying, that they had also seen a
vision of angels, which said that he was alive.

24. And certain of them which were with
us went to the sepulchre, and found it even
so as the women had said: but him they saw
not.

25. Then he said unto them, O fools, and
slow of heart to believe all that the prophets
have spoken:

26. Ought not Christ to have suffered
these things, and to enter into his glory?

bandage-like strips that were wound
around the body. Laid by themselves.
There was no body in them, but they
kept the same position they had when
it was there. Wondering in himself.
Peter could not understand why the
cloths should have been left, and how
the body could have been extracted from
the wrappings.

B. The Walk to Emmaus. 24:13-35.

13. A village called Emmaus. Prob¬
ably the same as the modern ’Amwas,
nineteen miles west and slightly north
of Jerusalem. About threescore furlongs.
The distance given by the conventional
text is about eight miles, but two of the
older manuscripts say 160 furlongs, which
would be about 20 miles. 16. Their eyes
were holden. In several instances Jesus
was not readily recognized after the
Resurrection.

18. Cleopas was the husband of one
of the Marys (Jn 19:25), and was pos¬
sibly the father of James the Less (Lk
24:10). He may have been Luke's infor¬
mant. Art thou only a stranger in Jeru¬
salem. The event of the death of Jesus
was so well known that these two men
could not understand how even a casual
visitor in the city would not have heard
of it. 19. Jesus of Nazareth, which was
a prophet. The words of Cleopas reveal
the disciples' estimate of Jesus. They
had not come into the full realization of
his deity.

21. But we trusted. They were disil¬
lusioned. They had expected that Jesus
would usher in the Messianic kingdom,
and nothing of the sort had happened.
The third day. The situation was hope¬
less, for with the arrival of the third
day after death, there could be ho hope
of natural restoration. 22. And certain
women. The bewilderment of the dis¬
ciples was increased by the report of
the women. They could not very well
deny the truth of the report; yet there
was no positive evidence of resuscitation.
24. And certain of them. They referred
to Peter and John, mentioned above.
These confirmed the fact that the tomb
was empty. But him they saw not. For
these men, only the verifiable appearance
of Jesus himself would have been con¬
vincing.

25. All that the prophets have spoken.
A clear testimony to the fact that Christ's
coming was predicted in the OT. 26.
Ought not Christ to have suffered these
things? Jesus ihtimated that the events

273

LUKE 24:27-43

27. And beginning at Moses and all the
prophets, he expounded unto them in all the
Scriptures the things concerning himself.

28. And they drew nigh unto the village,
whither they went: and he made as though
he would have gone further.

29. But they constrained him, saying,
Abide with us; for it is toward evening, and
the day is far spent. And he went in to tarry
with them.

30. And it came to pass, as he sat at meat
with them, he took bread, and blessed it, and
brake, and gave to them.

31. And their eyes were opened, and they
knew him; and he vanished out of their
sight.

32. And they said one to another. Did not
our heart bum within us, while he talked
with us by the way, and while he opened to
us the Scriptures?

33. And they rose up the same hour, and
returned to Jerusalem, and found the eleven
gathered together, and them that were with
them,

34. Saying, The Lord is risen indeed, and
hath appeared to Simon.

35. And they told what things were done
in the way, and how he was known of them
in breaking of bread.

36. And as they thus spake, Jesus himself
stood in the midst of them, and saith unto
them, Peace be unto you.

37. But they were terrified and affrighted,
and supposed that they had seen a spirit.

38. And he said unto them. Why are ye
troubled? and why do thoughts arise in your
hearts?

39. Behold my hands and my feet, that it
is I myself: handle me, and see; for a spirit
hath not flesh and bones, as ye see me have.

40. And when he had thus spoken, he
showed them his hands and his feet.

41. And while they yet believed not for
joy, and wondered, he said unto them. Have
ye here any meat?

42. And they gave him a piece of a
broiled fish, and of a honeycomb.

43. And he took it, and did eat before
them.

of the past week should have been no
surprise to them. The Messiah would
logically be expected to suffer and to
enter into glory, because the OT had
foreshadowed it. 27. And beginning at
Moses. From the first of Genesis to the
last of Zechariah there were scattered
prophecies of the coming Messiah. Our
Lords exposition of these passages has
not been preserved as a discourse, but
robably his explanations formed the
asis of apostolic interpretations of the
OT in the sermons in Acts and in the
Epistles.

29. Abide with us. They were extend¬
ing common courtesy to a stranger who
had a longer journey before him, but
had no shelter for the night. Because
of the dangers of the road, people did
not usually travel by night. 31. And
their eyes were opened. Their guests as¬
sumption of the place of the host, and
perhaps something in his gestures as he
broke the bread revealed his identity.

33. They rose up the same hour. The
discovery was so great that they could
not wait until morning, but returned to
Jerusalem immediately to inform the
others of their experience. Their jour¬
ney to Emmaus may have been a sam¬
ple of the dispersion that would have
taken place had not the disciples been
held together in Jerusalem by the hope
of further appearances of Christ. 34. The
Lord . . . hath appeared to Simon. No
record of this interview with Peter has
been preserved, except one allusion in
I Cor 15:5. The effect on Peter is men¬
tioned in I Pet 1:3 ff.

C. The Appearance to the Disciples.
24:36-43.

36. Jesus himself stood in the midst.
The risen Christ seemed to have the
ability to appear and disappear at will.
His resurrected body possessed powers
that transcended the laws of ordinary
matter. 37. They were terrified and af¬
frighted. Obviously they were not ex¬
pecting him, nor was this simply a hal¬
lucination. 39, Behold my hands and
my feet. The scars that he carried indi¬
cated his identity with the man whom
they had seen crucified. Handle me. A
ghost would not have been tangible.
41. While they yet believed not for joy.
Their attitude changed, but still the mir¬
acle was too great to be comprehended.
43. And he . . . did eat before them,
Ghosts do not consume food. Peter men¬
tioned this convincing evidence when he

274

LUKE 24:44-53

44. And he said unto them. These are the
words which I spake unto you, while I was
yet with you, that all things must be fulfilled,
which were written in the law of Moses, and
in the prophets, and in the psalms, concern¬
ing me.

45. Then opened he their understanding,
that they might understand the Scriptures,

46. And said unto them. Thus it is writ¬
ten, and thus it behooved Christ to suffer,
and to rise from the dead the third day:

47. And that repentance and remission of
sins should be preached in his name among
all nations, beginning at Jerusalem.

48. And ye are witnesses of these things.

49. And, behold, I send the promise of my
Father upon you: but tarry ye in the city of
Jerusalem, until he be endued with power
from on high.

50. And he led them out as far as to Beth¬
any, and he lifted up his hands, and blessed
them.

51. And it came to pass, while he blessed
them, he was parted from them, and carried
up into heaven.

52. And they worshipped him, and re¬
turned to Jerusalem with great joy:

53. And were continually in the temple,
praising and blessing God. Amen.

presented the Gospel to Gentiles (Acts
10:41).

D. The Last Commission. 24:44-49.

44. And he said unto them. This ap¬
pearance was not his last, but it is the
last Luke records before the Ascension.
He has utilized it to bring out the mes¬
sage that Jesus expected his disciples
to deliver to the world. In the law of
Moses, and in the prophets, and in the
psalms. These were the three main di¬
visions of the Jewish canon of Scripture.
The Prophets included some of the his¬
torical books, and the Psalms included
other poetical books. 46. It behoved
Christ to suffer, and to rise. These two
facts became the heart of apostolic
preaching (cf. I Cor 15:3). 47. Repent¬
ance and remission of sins were the
doctrines stressed in the preaching at
Pentecost (Acts 2:38). Among all nations,
beginning at Jerusalem. The program out¬
lined by Jesus accords exactly with the
theme developed in Luke’s second vol¬
ume, The Acts of the Apostles (Acts 1:8).

49. The promise of my Father. The
Lord referred to the Holy Spirit, whose
coming had been promised in Joel 2:28,
the passage that Peter used at Pente¬
cost. Tarry ye in the city. Had the dis¬
ciples dispersed immediately to their
own homes, the movement would have
been dissipated, and there would have
been no united impact by the Spirit upon
the world.

E. The Ascension. 24:50-53.

51. While he blessed them, he was
parted from them, and carried up into
heaven. The Western text omits “and
was carried up into heaven,” but com¬
parison with Acts 1:9 confirms the genu¬
ineness of the accepted text.

275

LUKE

BIBLIOGRAPHY

HISTORICAL BACKGROUND

Hayes, Doremus A. The Synoptic Gos-
pels and the Book of Acts. New York:
The Methodist Book Concern, n.d.
MacLachlan, H. St. Luke , the Man and
His Work. London: Longmans, Green,
& Co,, 1920.

Robertson, A; T. Luke the Historian in
the Light of Research. New York:
Charles Scribners Sons, 1923.

commentaries

Geldenhuys, Norval. Commentary on
the Gospel of Luke (The New In¬
ternational Commentary on the New
Testament). Grand Rapids: Wm, B.
Eerdmans Publishing Co., 1951.

Godet, Frederic. A Commentary on
the Gospel of Luke. Translated from
the second French edition by E. W.
Shalders and M. D. Cusin. Third edi¬
tion. New York: Funk & Wagnalls,
Publishers, 1887.

Morgan, G. Campbell. The Gospel Ac¬
cording to St. Luke. New York: Flem¬
ing H. Revell Co., 1931.

Plummer, Alfred. A Critical and Ex-
egetical Commentary on the Gospel
According to St. Luke (The Interna¬
tional Critical Commentary). Fifth Edi¬
tion. Edinburgh: T. & T. Clark, 1922.

Thomas, W. H. Griffith. Outline Stud¬
ies in the Gospel of Luke. Grand Rap¬
ids: Wm. B. Eerdmans Publishing Co.,
1950.

276

THE GOSPEL
ACCORDING TO JOHN

INTRODUCTION

Character of the Book . Simple in
language and structure, this writing is
nevertheless a profound exposition of the

E erson of Christ in a historical setting. It
as a message for the humble disciple of
the Lord and for the most advanced
theologian.

Certain similarities between it and the
Synoptic Gospels are readily discernible.
It presents the same person as its central
figure. We read of him as Son of God,
Son of man, Messiah, Lord, Saviour, etc.
Not many years ago it was the fashion in
some circles to conclude that the Jesus
of John was the result of a theological
process in the early church whereby the
man of Nazareth had been elevated to the
position of deity. This view is no longer
tenable, for further study has brought die
conviction that the Christology of the
Synoptics and the Christology of John are
fundamentally one and the same. A
merely human Jesus is as much a stranger
to the Synoptics as to John.

As the historical pattern unfolds in the
Fourth Gospel, it is seen to resemble in its
broad outline the course of events as por¬
trayed in the Synoptics — the preparatory
ministry of John the Baptist, the call of
certain disciples to learn and serve, the
twofold ministry of word and deed (mir¬
acle), the same tension between popular
enthusiasm for the Lord and opposition
from official Judaism, the crucial impor¬
tance of the person and the authority of
Jesus. Likewise, in respect to the closing
events of Christs life on earth, there is
the same pattern of betrayal, arrest and
trial, death by crucifixion, and resurrec¬
tion.

To be sure, considerable diversity from
the Synoptics is apparent also. Whereas
the Synoptics mention only one Passover,
and therefore seem to limit the ministry of
Christ to one year, Tohn mentions at least
three Passovers (2:23; 6:4; 13:1), which
suggests that the ministry was spread
over three years. In the Synoptics the
ministry is located almost in its entirety
in Galilee, while John emphasizes the ac¬
tivity of Jesus in Judea and has little to

say about the Galilean campaign. In the
Synoptics the public teaching of our Lord
revolves around “the kingdom of God."
The expression is almost absent from
the Fourth Gospel, where the discourses
are centered largely in Jesus himself, his
relation to the Father, and his indispensa¬
bility to man in his spiritual need (cf.
the I ams). Certain historical details raise
problems. An example is the cleansing of
the Temple, placed by John early in the
ministry (chapter 2), but put at the close
of the ministry by the Synoptic writers.
The simplest explanation here is probably
the true one — that there were two cleans¬
ings. Another example pertains to the call
of the disciples, which according to the
Synoptists occurred in Galilee. John nar¬
rates the call of several men in a Judean
setting, at the very inception of the min¬
istry (chapter 1). The problem is eased
when one reflects that the very readiness
of the Galilean fishermen to leave their
nets and follow Jesus is most easily ex¬
plained on the basis of prior acquaintance
and tentative disciplesnip, such as the
Fourth Gospel reveals. It is somewhat
disturbing to find Jesus regarded as the
Messiah in this Gospel at tne very incep¬
tion of his work (John 1), when the
knowledge of the Messiahship seems to
come at a much later time in the other
Gospels. The two representations are not
incompatible, however, for Peter's an¬
nouncement at Caesarea-Philippi (Mt 16:
16) need not be understood as a convic¬
tion arrived at then for the first time (cf.
Mt 14:33). Truth known before has now
deepened through personal experience of
the Son of God.

Author. Although the book does not
name the writer, he is indicated as 'the
beloved disciple* (21:20,23,24) and the
close companion of Peter. The testimony
of the ancient church is to the effect that
this is John, the son of Zebedee (cf. 21:
2). Irenaeus is the chief witness. Some
scholars have questioned whether one
who was unschooled and inexperienced
(Acts 4:13) could have written such a

277

JOHN

work. Time, motivation, and the enable¬
ment of the Spirit ought not to be under¬
estimated in evaluating the ability of John
and the overcoming of handicaps.

Many moderns prefer to hold that an
unknown disciple is the actual author of
this Gospel, even though most of the
material may well go back to John as
its source. But this is a needless ex¬
change of a known for an unknown.

Date and Place of Composition. Ac¬
cording to Christian tradition, John spent
the latter years of his life at Ephesus,
where he carried on a ministry of preach¬
ing and teaching, as well as writing.
From this point he was exiled to Patmos
in the reign of the Emperor Domitian.
His Gospel seems to presuppose a knowl¬
edge of the Synoptic tradition and for
this reason should be placed last in the
series, possibly somewhere between 80

and 90. Some have put it even later.
The discovery in Egypt of fragments of
the Gospel, which have been dated from
the first half of the second century, re¬
quires the writing of the Gospel within
the limits of the first century.

Purpose. On the positive side this is
stated in John 20:30,31 as the hope that
conviction will be created in the readers
that Jesus is the Christ, the Son of God,
so that life will come through faith in
him. The choice of material is calculated
to lead to exactly this conclusion. Sub¬
ordinate objectives may be allowed, such
as the refutation of Docetism, a point of
view that denied the true humanity of
Jesus (cf. 1:14), and the exposure of
Judaism as an inadequate system of re¬
ligion that crowned its other sins by re¬
fusing its promised Messiah (1:11, etc.).

OUTLINE

I. Prologue. 1:1-18.

II. Christ's ministry in the world. 1:19—12:50.

A. The testimony of John the Baptist. 1:19-36.

B. The gathering of disciples. 1:37-51.

C. The wedding at Cana. 2:1-11.

D. The first visit to Jerusalem and Judea. 2:12—3:36.

1. The cleansing of the Temple. 2:12-22.

2. The signs. 2:23-25.

3. The Nicodemus incident. 3:1-15.

4. The issues latent in the Gospel message. 3:16-21.

5. Further witness from John the Baptist. 3:22-30.

6. The credentials of Christ. 3:31-36.

E. The mission to Samaria. 4:1-42.

F. The healing of the nobleman's son. 4:43-54.

G. The healing of the lame man in Jerusalem. 5:1-16.

H. Jesus' self-defense. 5:17-47.

I. The feeding of the five thousand and the discourse on the Bread of Life.
6:1-71.

J. Jesus at the Feast of Tabernacles. 7:1-53.

K. The woman taken in adultery. 8:1-11.

L. The self-disclosure of Jesus. 8:12-59.

M. The restoration of the man bom blind. 9:1-41.

N. Christ, the Good Shepherd. 10:1-42.

O. The raising of Lazarus. 11:1-57.

P. Jesus in Bethany and Jerusalem. 12:1-50.

HI. Christ's ministry to his own. 13:1—17:26.

A. The foot washing. 13:1-17.

B. The announcement of the betrayal. 13:18-30.

C. The upper room discourse. 13:31—16:33.

D. The great prayer. 17:1-26.

IV. The sufferings and the glory, 18:1—20:31.

A. The betrayal. 18:1-14.

B. Jesus on trial before the Jews. 18:15-27.

C. The ordeal before Pilate. 18:28—19:16.

D. The crucifixion and burial. 19:17-42.

E. The resurrection appearances. 20:1-29.

F. The purpose of this Gospel. 20:30,31.

V. Epilogue. 21:1-25.

278

JOHN 1:1-8

ST. JOHN

CHAPTER 1

IN the beginning was the Word, and the
Word was with God, and the Word was God.

2. The same was in the beginning with
God.

3. All things were made by him; and with¬
out him was not any thing made that was
made.

4. In him was life; and the life was the
light of men.

5. And the light shineth in darkness; and
the darkness comprehended it not.

6. There was a man sent from God, whose
name was John.

7. The same came for a witness, to bear
witness of the Light, that all men through
him might believe.

8. He was not that Light, but was sent to
bear witness of that Light.

COMMENTARY

I. Prologue. 1:1-18.

Without delay the writer presents the
central figure of the Gospel, but does
not call him Jesus or Christ. At this
oint he is the Logos (Word). This term
as OT roots, suggesting there the con¬
cepts of wisdom, power, and a special
relation to God. It was widely used, too,
by philosophers to express such ideas as
reason and mediation between God and
the world. In John’s day all classes of
readers would have understood its suit¬
ability here, where revelation is the key¬
note. But the unique feature is that tne
Logos is also the Son of the Father, who
became incarnate in order to reveal God
fully (1:14,18).

A. The Pre-existent Logos. 1:1,2. The
beginning of the Gospel (cf. Mk 1:1) is
tied in with the beginning of the creation
(Gen 1:1) and reaches beyond if to a
glimpse of the Godhead “before the world
was’^ (cf. Jn 17:5). The Word did not
become; he was. With God suggests
equality as well as association. The Word
was God (deity) without confusion of the
persons.

B. The Cosmic Logos. 1:3-5. He was
the agent in creation. By him. Through
him.

3. All things embrace the totality of
matter and existence, but viewed here
in their individual status rather than as
universe. 4. Life is in him, not simply
through him. As the life, the Word com¬
municated light (the knowledge of God)
to men. 5. The darkness is primarily
moral. Not everyone profits by the light
(cf. 3:19). Probably the thought is not
identical with 1:9,10; so the darkness
comprehended it not is a less likely trans¬
lation than the darkness has not over¬
come it (RSV).

C. The Incarnate Logos. 1:6-18. In¬
cluded here is a summary of the mission
of John the forerunner.

6. Was. Better, came. This is Johns
emergence in history, as sent from God.
The phrase summarizes the material of
Lk 1:5-80; 3:1-6. 7. John came for
witness or testimony, which is a leading
emphasis of this Gospel (1:15,34; 5:33,
36,37; 15:26,27; 19:35; 21:24). His com¬
mission was to witness to the Light,
which had been shining ever since the
Creation and was about to enlighten

279

JOHN 1:9-14

9. That was the true Light, which light-
eth every man that cometh into the world.

10. He was in the world, and the world
was made by him, and the world knew him
not.

11. He came unto his own, and his own
received him not.

12. But as many as received him, to them
gave he power to become the sons of God,
even to them that believe on his name:

13. Which were bom, not of blood, nor of
the will of the flesh, nor of the will of man,
but of God.

14. And the Word was made flesh, and
dwelt among us, (and we beheld his glory,
the glory as of die only begotten of the
Father,) full of grace and truth.

men with his presence. The witness was
designed to cause men to believe (the
noun “faith” does not occur in this Gos¬
pel, but the verb is almost a refrain;
cf. 20:31). 9. The true Light does not
make John a false light. It denotes
light in the antitypical, ultimate sense—
the sun, not a candle. Hence, to revere
John unduly after the Light has dawned
is wrong (3:30; Acts 19:1-7). The syntax
of the verse in the Greek is difficult.
The true light that enlightens every man
was coming into the world (RSV) is the
most probable rendering. By his presence
among men the Logos would bring an
illumination surpassing that which he had
been affording men before his coming.

10,11. The Light was real and glow¬
ing, but the response was disappointing.
Beyond this similarity in the two verses
lie studied differences: was, came; the
world, his own; knew not, received not.
Failure to discern the preincarnate Logos
is more understandable than the tragic
refusal of his own people to receive him
when he came among them;

12,13. Not all refused the Light.
Those who received him gained power
(authority, right) to become (then and
there) sons (children) of God. Those who
received are described as those who be¬
lieve on his name (person). See 20:31.
These are two ways of saying the same
thing. Believers are further described in
terms of what God does for them. They
are bom ... of God. This is not a
natural process such as brings people
into the world—not of blood (literally,
bloods), suggesting the mingling of pa¬
ternal and maternal strains in procrea¬
tion. The will of the flesh suggests the
natural, human desire for children, as
the will of man (the word for husband)
suggests the special desire for progeny
to carry on a family name. So the new
birth, something supernatural, is carefully
guarded from confusion with natural
birth.

14. Before faith could bring about the
new birth, it had to have an object on
which to rest, even the incarnation of
the Word, the Son of God. God, having
expressed himself in creation and his¬
tory, where the activity of the Logos
was evident but his person veiled, now
revealed himself through the Son in hu¬
man form, which was no mere semblance,
but flesh. John could have used “man”
but he chose to state the truth of the in¬
carnation emphatically so as to contradict

280

JOHN 1:15-19

15. John bare witness of him, and cried,
saying. This was he of whom I spake. He
that cometh after me is preferred before me;
for he was before me.

16. And of his fulness have all we re¬
ceived, and grace for grace.

17. For the law was given by Moses, but
grace and truth came by Jesus Christ.

18. No man hath seen God at any time;
the only begotten Son, which is in the bosom
of the Father, he hath declared him.

19. And this is the record of John, when
the Jews sent priests and Levites from Jeru¬
salem to ask him, Who art thou?

those with Gnostic tendencies. This false
view of Christ refused to acknowledge
that pure deity could take a material
body, since matter was regarded as some¬
thing evil (cf. I Jn 4:2,3; II Jn 7). Dwelt.
Tabernacled . In combination with glory
it suggests the personalizing of the bright
cloud that rented on the tabernacle in
the wilderness (Ex 40:34). The Word
incarnate is also the answer to Moses*
prayer (Ex 33:18). John has no account
of the Transfiguration, for he presents
the whole ministry as a tranfiguration,
except that the light he speaks of is moral
and spiritual (full of grace and truth-
rather than something visual (cf. Jn
1:1.7).

15. Further notice (cf. 1:7) is taken
of the testimony of the Baptist in the
light of Jesus' public appearance. Jesus
came after John in time but went before
him in importance, even as He was be¬
fore him as the Eternal One (cf. 1:1). 16.
The Evangelist confirms the uniqueness of
Christ. Not only John the Baptist but
all believers have partaken of his fulness
—the completeness of deity (cf. full in 1:
14). Grace for grace pictures one mani¬
festation of grace as piled on another—
a fullness indeed. 17. As Jesus Christ
surpassed John (1:15), so does He excel
Moses. Both brought something from
God, but the one brought the law which
condemns, the other grace which redeems
from law. Truth suggests the reality of
Christ’s revelation of God.

18. God is invisible, being Spirit (cf.
4:24; I Tim 6:16). Theophanies do not
reveal his essence. But God's only Son
(here the leading manuscripts have God
rather than Son; cf. Jn 1:1) does. In the
bosom of the Father recalls with God
(1:1). The Son's mission was to declare
(the Greek word gives us our “exegete”)
the Father. Christ interpreted God to
man. Nothing is lost (cf. Heb 1:2,3; Gal
1:15).

II. Christ’s Ministry in the World. 1:

19-12:50.

A. The Testimony of John the Bap¬
tist. 1:19-36. In his burning desire to
magnify Christ, John turned an inquiry
about himself into a strong witness to
the greater One about to manifest him¬
self. Jesus' baptism at the hands of John,
not narrated in this Gospel, had already
occurred (see 1:26).

19. The Jews: As usual in John, this
means leaders of the nation. These priests
were of the Pharisees (v. 24). Two things

281

JOHN 1:20-32

20. And he confessed, and denied not; but
confessed, I am not the Christ.

21. And they asked him. What then? Art
thou Elias? And he saith, 1 am not. Art thou
that Prophet? And he answered. No.

22. Then said they unto him. Who art
thou? that we may give an answer to them
that sent us. What sayest thou of thyself?

23. He said, I am the voice of one crying
in the wilderness. Make straight the way of
the Lord, as said the prophet Esaias.

24. And they which were sent were of the
Pharisees.

25. And they asked him, and said unto
him. Why baptizest thou then, if thou be not
that Christ, nor Elias, neither that Prophet?

26. John answered them, saying, I baptize
with water: but there standeth one among
you, whom ye know not;

27. He it is, who coming after me is pre¬
ferred before me, whose shoe-latchet I am
not worthy to unloose.

28. These things were done in Bethabara
beyond Jordan, where John was baptizing.

29. The next day John seeth Jesus coming
unto him, and saith, Behold the Lamb of
God, which taketh away the sin of the world!

30. This is he of whom I said, After me
cometh a man which is preferred before me;
for he was before me.

31. And I knew him not: but that he
should be made manifest to Israel, therefore
am I come baptizing with water.

32. And John bare record, saying, I saw
the Spirit descending from heaven like a
dove, and it abode upon him.

prompted the deputation: the strong
preaching of John, which captivated the
multitudes (Mt 3:5), and his baptizing
activity (Jn 1:26). Such a person excited
so much concern in these leaders that
they asked. Who art thou? 20. John
read their thoughts. They, like the multi¬
tudes (Lk 3:15), were wondering if he
could be the promised Christ. 21. His
denial led to a second question. Elias
(Elijah) was expected before the com¬
ing of the Messiah (Mai 4:5). Though
John was not Elijah in person, he was
that one in function (Mt 17:10-13). By
that prophet we are probably to under¬
stand the prophet of Deut 18:15,18. By
some he was taken to be distinct from
the Messiah (Jn 7:40).

22-24. The deputation could not be
satisfied with negations. Pressed to reveal
his role, John replied in the language
of prophecy (Isa 40:3). It was a true
identification. John had lived in the wil¬
derness and there had lifted up his voice
to announce the near approach of the
kingdom (Lk 1:80; 3:2,3). 25-28. Such
a minor role did not seem sufficient justi¬
fication for Johns administration of bap¬
tism. But he defended himself—it was
merely with water. It proclaimed the
presence of sin and the need of a purifi¬
cation which he himself could not effect.
The ultimate work of purification (so he
hinted) rested with a greater than he,
One who was still an unknown to the
authorities (1:26). John counted himself
unworthy to be His servant. This conver¬
sation was held at Bethabara, east of
Jordan. Leading manuscripts have Beth i-
amj y not to be confused with the Bethany
of 11:1,18.

29/ The next day introduces a new
situation. The deputation had departed
and Jesus appeared on the scene. Yet
there was no conversation between him
and John. Content with affirming to the
Pharisees the greatness of Christ, John now
became specific about His person and
work. His own ministry was grounded on
the fact of sin; that of Christ was con¬
cerned with sin’s removal. Christ was
Gods Lamb. History (Ex 12:3) and
prophecy (Isa 53:7) unite in providing
the background for this title. The daily
temple sacrifices may be in mind also.

31-34. When Jesus came to John’s
baptism, the Baptist did not recognize
Him (cf. Lk 1:80), but he had received
a sign of identification from God—the
Spirit descending from heaven like a
dove and remaining on Him. Along with
the sign was given a word concerning

282

JOHN 1:33-42

33. And 1 knew him not: but he that sent
me to baptize with water, the same said unto
me. Upon whom thou shait see the Spirit de¬
scending, and remaining on him, the same is
he which baptizeth with the Holy Ghost.

34. And 1 saw, and bare record that this is
the Son of God.

35. Again the next day after, John stood,
and two of his disciples;

36. And looking upon Jesus as he walked,
he saith. Behold the Lamb of God!

37. And the two disciples heard him
speak, and they followed Jesus.

38. Then Jesus turned, and saw them fol¬
lowing, and saith unto them, What seek ye?
They said unto him, Rabbi, (which is to say,
being interpreted. Master,) where dwellest
thou?

39. He saith unto them, Come and see.
They came and saw where he dwelt, and
abode with him that day: for it was about
the tenth hour.

40. One of the two which heard John
speak, and followed him, was Andrew,
Simon Peter’s brother.

41. He first findeth his own brother
Simon, and saith unto him, We have found
the Messias, which is, being interpreted, the
Christ.

42. And he brought him to Jesus. And
when Jesus beheld him, he said. Thou art
Simon the son of Jona: thou shait be called
Cephas, which is by interpretation, A stone.

the work He should perform with the
heavenly equipment thus given—He
would baptize with the Spirit. Such a
one, John knew, could be no less than
the Son of God. No one of lesser stature
could make such authoritative use of the
divine Spirit. John gave three sterling
testimonies to Christs person and work.
As the Lamb, His mission was to be
one of redemption. As bajptizer with the
Spirit, He would found tne Church. As
Son of God, He would be worthy of
adoration and obedience.

35,36. These verses are transitional.
They inform us that John had disciples
and also that he desired to transfer them
to Jesus. This was an important part of
his work as forerunner, as the remainder
of the chapter attests.

B. The Gathering of Disciples. 1:37-
51. John's unselfish desire to glorify Christ
bore fruit among his own followers. With¬
out any command or suggestion from him
in addition to his testimony, two dis¬
ciples followed Jesus. One is identified as
Andrew. Silence regarding the name of
the other points to the writer of the
Gospel, who withholds his name out of
modesty.

37-42. They followed Jesus. The physi¬
cal act expressed the intent to follow
in a spiritual sense. What seek ye? Such
a question could be a rebuff, but not
when spoken kindly. The counterquestion,
Where dwellest thou? like their follow¬
ing him, could suggest a deeper sense
—What is the secret of your spiritual life
and power? His abode could not have
enticed them, but the lofty converse that
followed lingered as a fragrant memory.
Years later John remembered the hour
of day—four in the afternoon.

41. The meaning of first is unclear.
No further activity by Andrew is stated.
Possibly first is intended to suggest that
the other disciple (John) likewise sought
out his brother James, who appears early
in the Synoptic narratives as a follower
of Jesus (Mk 1:16-20). Findeth . . .
found. The narrative is alive with the
joy of discovery (cf. Jn 1:43,45). Mes¬
sias, the Hebrew term for “anointed one,”
has its counterpart in the Greek word
Christ. Did Andrew dare to call Jesus
the Christ because the Baptist had so
identified Him to his followers, or be¬
cause of the hours Spent in Jesus' com¬
pany? 42. Andrew's personal work began
early and with his own kin. The change
of name from Simon to Cephas, the Ara¬
maic for Peter, meaning stone , probably

283

JOHN 1:43-51

43. The day following Jesus would go
forth into Galilee, and findeth Philip, and
saith unto him. Follow me.

44. Now Philip was of Bethsaida, the city
of Andrew and Peter.

45. Philip findeth Nathanael, and saith
unto him. We have found him, of whom
Moses in the law, and the prophets, did
write, Jesus of Nazareth, the son of Joseph.

46. And Nathanael said unto him, Can
there any good thing come out of Nazareth?
Philip saith unto him. Come and see.

47. Jesus saw Nathanael coming to him,
and saith of him, Behold an Israelite indeed,
in whom is no guile!

48. Nathanael saith unto him, Whence
knowest thou me? Jesus answered and said
unto him, Before that Philip called thee,
when thou wast under the fig tree, I saw
thee.

49. Nathanael answered and saith unto
him, Rabbi, thou art the Son of God; thou
art the King of Israel.

50. Jesus answered and said unto him, Be*
cause I said unto thee, I saw thee under the
fig tree, believest thou? thou shalt see greater
things than these.

51. And he saith unto him. Verily, verily,
I say unto you, Hereafter ye shall see heaven
open, and the angels of God ascending and
descending upon the Son of man.

denotes a promised change from weak¬
ness to stability and strength (Lk 22:31,
32).

43. Again the change of day is noted
(cf. 1:29,35, in contrast to the absence
of such features in the Prologue). This
time Jesus does the finding (cf. Lk 19:10),
and gives a command to Philip to follow
(contrast Jn 1:37).

45-51. Philip vindicated Jesus’ con¬
fidence in him as a disciple by finding
Nathanael and breathing to him his con¬
viction that Jesus of Nazareth was the
long-awaited One who fulfilled the pre¬
dictions of Moses and the prophets. One
may witness to the Lord even if his un¬
derstanding is incomplete or even faulty.
Jesus of Nazareth revealed himself short¬
ly as the heavenly Son of man (v. 51).
Even Nathanael came quickly to perceive
that the son of Joseph was the Son of
God (v. 49). Nathanael’s' first impulse
was to doubt that Nazareth was capable
of producing any good thing, much less
the Messiah (v. 46). This does not nec¬
essarily imply that the town had a bad
reputation, but rather suggests the in¬
consequential character of the place.
Come and see. Experience is better than
argument. An Israelite without guile
suggests a contrast to Jacob, who be¬
came Israel only by a conversion expe¬
rience. The same penetration that read
the heart of Simon (v. 42) like an open
book and pierced to the inner life of Na¬
thanael (w. 47,48) was now cordially ac¬
knowledged in the latter’s confession—Son
of God...King of Israel. The shade of the
fig tree, a quiet retreat for a reverent soul,
had been silently shared by the discern¬
ing Christ. Philip realized that the
teacher must be more than he saw in
Him. And the end was not yet, for the
Saviour promised greater things. Jacob
was still in the background (v. 51). His
vision of angels at Bethel would be sur¬
passed as the disciples (ye) came to see
in the Son of man the one to whom
heaven was open (cf. Mt 3:16) and die
one who, as Mediator, links heaven and
earth. Son of man. A title denoting a
supernatural, heavenly figure in Dan 7:
13 and in the Jewish apocalypses, was

i esus’ preferred method of designating
limself, according to the Gospels. This
name was preferable to “Messiah" be¬
cause it did not suggest political aspira¬
tions along lines of a temporal kingdom
such as most Jews were looking for. The
glory of the Son (Jn 1:14), seen in
part by these early followers (w. 39,
(46), was to unfold more hereafter.

284

CHAPTER 2

AND the third day there was a marriage in
Cana of Galilee; and the mother of Jesus was
there:

2. And both Jesus was called, and his dis¬
ciples, to the marriage.

3. And when they wanted wine, the
mother of Jesus saith unto him. They have
no wine.

4. Jesus saith unto her, Woman, what
have I to do with thee? mine hour is not yet
come.

5. His mother saith unto the servants,
Whatsoever he saith unto you, do it

6. And there were set there six waterpots
of stone, after the manner of the purifying of
the Jews, containing two or three firkins
apiece.

7. Jesus saith unto them, Fill the water-
pots with water. And they filled them up to
the brim.

8. And he saith unto them, Draw out
now, and bear unto the governor of the feast.
And they bare it

JOHN 2:1-8

C. The Wedding at Cana. 2:1-11. This
brief return to Galilee was not marked
by public ministry, but involved an in¬
cident that bears on the deepening of
the disciples* confidence in Jesus, continu¬
ing the emphasis of John 1. Some light is
thrown on our Lords relation to his
mother and also on his attitude toward so¬
cial life (cf. Mt 11:19). The turning of
the water into wine is noted as his first
miracle.

1. The third day seems to relate to
1:43. Two days or more would have been
required for the journey to Cana, which
was located about seven and a half miles
north of Nazareth. John notes the pres¬
ence of the mother of Jesus at the mar¬
riage. His avoidance of the name Mary
here and in 19:26 may be due to a re¬
straint similar to that which hides his
own name. He had a special relation to
Mary (19:27).

2. It is uncertain whether Jesus timed
the journey in order to be present for
the marriage or whether the invitation
to him and his disciples came after their
arrival in Galilee. If the latter is the
correct alternative, the depletion of the
supply of wine may be readily explained.
Other guests may have arrived unex¬
pectedly also. Nathanael, whose home
was in Cana, possibly had something to
do with the arrangements.

3-5. Mary came to Jesus with the tid¬
ings that the wine supply had been ex¬
hausted. In his reply, the use of Woman
does not involve disrespect (cf. 19:26).
What have I to do with thee? The words
indicate division of interest and seem to
suggest a measure of rebuke. Mary may
have expected Jesus to use the situation
to call attention to himself in a way
that would have furthered his Messianic
program. But his hour had not yet come.
Later references point to the cross as
the focal point of the hour (7:30; 8:20;
12:23; 13:1; 17:1). Jesus wanted his
mother to understand that the former
relationship between the two of them
(Lk 2:51) was at an end. She was not to
interfere in his mission. Mary wisely did
not dispute the matter. If she could not
command him, she could instruct the
servants to obey his directions. Thus she
showed her confidence in him.

6-8. In meeting the emergency, Jesus
made use of six waterpots of stone, such
as the Jews used for purifying—the wash¬
ing of the hands before and after meals,
and various ceremonial washings. Each
would have held about twenty gallons.

285

JOHN 2:9-11

9. When the ruler of the feast had tasted
the water that was made wine, and knew not
whence it was, (but the servants which drew
the water knew,) the governor of the feast
called the bridegroom,

10. And saith unto him, Every man at the
beginning doth set forth good wine; and
when men have well drunk, then that which
is worse: but thou hast kept the good wine
until now.

11. This beginning of miracles did Jesus
in Cana of Galilee, and manifested forth his
glory; and his disciples believed on him.

When these had been filled, Jesus in¬
structed the servants to draw out. This
seems to refer to the act of taking water
out of the large containers by dipping
from them and putting into smaller re¬
ceptacles. What was drawn was then car¬
ried to the governor of the feast. Some
consider that the governor was little
more than a butler; others see in him
a friend of the bridegroom who was re¬
quested to act as a master of ceremonies
(cf. Ecclesiasticus 32: iff.).

9,10. A taste of the wine assured this
functionary that it was of superior qual¬
ity, so much superior that he felt con¬
strained to compliment the bridegroom
for treating his guests with unusual con¬
sideration, giving them good wine at the
end of the feast, when many would be
so filled as not to be able to discern
whether the wine was good or inferior.
The shortage of wine was relieved by
Jesus’ intervention. The deeper truth is
that, symbolically, Judaism is here re¬
vealed as deficient (in its stress upon
ceremonial washings to the neglect of
spiritual matters, and in its depletion,
indicated by the empty water jars),
whereas Christ brings fullness of blessing
of the highest sort (cf. 7:37-39). More¬
over, he does it without calling attention
to himself, a refreshing example.

11. Beginning of miracles. This state¬
ment refutes the apocryphal Gospels
which report boyhood miracles by Je¬
sus. The word for miracle, which John
uses throughout, means sign, indicating
that the outward act is intended to re¬
veal the purpose behind it, throwing
light on the person of Christ or his work.
Glory in this case is a term calling at¬
tention to the potency of Jesus to ac¬
complish a spiritual transformation, as
suggested by the changing of water into
wine (cf. 11:40). His disciples believed
on him. In contrast to the ruler of the
feast, who was characterized by igno¬
rance (v. 9) and to the servants, who had
knowledge of the miracle (v. 9), the dis¬
ciples were moved to faith. They alone
truly profited by the sign.

D. The First Visit to Jerusalem and
Judea. 2:12-3:36.

1) The Cleansing of the Temple. 2:12-
22. Even though this is not called a sign,
it was a more momentous event than
the miracle at Cana, for it bore directly
on the mission of Jesus, being a Messianic
act of a public nature. Once again Ju¬
daism was shown to be deficient, and

286

JOHN 2:12-16

12. After this he went down to Caper¬
naum, he, and his mother, and his brethren,
and his disciples; and they continued there
not many days.

13. And the Jews’ passover was at hand,
and Jesus went up to Jerusalem,

14. And found in the temple those that
sold oxen and sheep and doves, and the
changers of money sitting:

15. And when he had made a scourge of
small cords, he drove them all out of the tem¬
ple, and the sheep, and the oxen; and poured
out the changers’ money, and overthrew the
tables;

16. And said unto them that sold doves,
Take these things hence; make not my Fa¬
ther’s house a house of merchandise.

even corrupt, for the Father s house was
being defiled. Jesus related the incident
to his resurrection (w. 19-21). It re¬
vealed the unbelief of the Jews (w. 18-
20) and the faith of the disciples (v,
22). As an event, it should be distin¬
guished from a later cleansing prior to
Jesus’ death (Mk 11:15-19).

12. This verse is transitional. 'Hie im¬
portance of Capernaum for Jesus’ minis¬
try is stressed in the Synoptic Gospels.
He made it his Galilean headquarters—
“his own city” (Mt 9:1). The rift with
his Brethren (brothers) had not yet de¬
veloped (Jn 7:3-5).

13. The Jews’ passover (cf. 2:6). Once
again John is intent on exposing the de¬
ficiencies of Judaism. The sacred me¬
morial of the deliverance from Egjmt was
being abused. Since it was Jesus^ habit
to observe the national festivals, as it
had been the habit of Joseph and Mary
(Lk 2:41), he went up to Jerusalem.

14-16. Jesus the worshiper now be¬
came a reformer. The Sanhedrin was
permitting, and probably controlling for
its own financial interest, a traffic in sac¬
rificial animals and money changing.
This traffic, carried on in the large area
known as the Court of the Gentiles, was
to the advantage of the pilgrim, since
he could acquire his sacrifice here rath¬
er than bring it with him. Presumably
there was a guarantee that the animal
was ‘^without blemish.” Various kinds of
coinage could be changed at the tables
for the Palestinian halt shekel required
for the annual temple tax. This traffic
turned the Temple into a mart of trade.
Incensed at the sacrilege, Jesus went into
action. Quickly he fashioned a scourge
out of the ropes lying about the place.
With this whip he drove the men (them)
and the animals out of the temple area
and upset the tables of the money
changers, sending their coins ringing here
and there on the pavement. The doves
could not well be driven. It was neces¬
sary only that their owners take them
out. Such strenuous measures needed
justification, and it was found in this,
that the Father’s house had been per¬
verted into a house of merchandise. The
Lord had come suddenly to his Temple
and had purified the sons of Levi (Mai
3:1-3). A deeper lesson than the removal
of corruption may have been intended by
this expulsion of sacrificial animals, even
die anticipation of the day when the
Temple and its sacrifices would be gone
and the final sacrifice of the Lamb of
God be achieved (cf. 2:21; 1:29).

287

JOHN 2:17-3:1

17. And his disciples remembered that it
was written. The zeal of thine house hath
eaten me up.

18. Then answered the Jews and said unto
him. What sign showest thou unto us, seeing
that thou doest these things?

19. Jesus answered and said unto them,
Destroy this temple, and in three days 1 will
raise it up.

20. Then said the Jews, Forty and six
years was this temple in building, and wilt
thou rear it up in three days?

21. But he spake of the temple of his
body.

22. When therefore he was risen from the
dead, his disciples remembered that he had
said tips unto them; and they believed the
Scripture, and the word which Jesus had
said.

23. Now when he was in Jerusalem at the
passover, in the feast day, many believed in
his name, when they saw the miracles which
he did.

24. But Jesus did not commit himself
unto them, because he knew all men,

25. And needed not that any should tes¬
tify of man; for he knew what was in man.

CHAPTER 3

THERE was a man of the Pharisees, named
Nicodemus, a ruler of the Jews:

17. The incident recalled to the dis¬
ciples a passage in a Messianic psalm
(69:9)—“Zed for thy house will consume
me” (RSV). A hint may be found here
that this zeal, which cost him opposition
at the moment, would eventually cost
hjm his life (cf. Jn 2:19).

' 18-22. Such drastic action quickly
brought a demand from the Jews Headers)
that Jesus'produce an incontestable sign
to show that he had authority for ms
conduct. He always resisted such a de¬
mand (6:30; Mt 16:1). This time he was
content to point to the future. Destroy
this temple. The figurative character of
the utterance is evident, not only from
Jn 2:21, but from the utter unlikelihood
that the Jews would destroy their own
Temple. These words are not to be taken
as a command or invitation, but are in
the nature of a hypothesis—"If‘you de¬
stroy, I will raise up.” In three days is
equivalent to "on the third day.” Taking
him literally, the Jews felt that his state¬
ment was ridiculous, since the Temple
had required forty-six years to build.
Herod had begun its reconstruction in
20 b.c. Some work still remained to be
done, but the structure was sufficiently
complete to be spoken of as built. (For
the use of the figure temple {or the body,
see I Cor 6:19.) This * prophecy helped
to promote faith on the part of die dis¬
ciples, but not until after the resurrection
of their Lord from the dead (cf. Jn 12:
16).

2) The Signs. 2:23-25. This section is
transitional, having specially close con¬
nection with the following incident. It
is summary in nature, picturing Jesus as
performing various signs in Jerusalem
that are left undescribed. The important
thing is the response, which in this case
was not rank unbelief, nor the full con¬
fidence id Christ attributed to the dis¬
ciples, but something that may be called
miracle-faith. Its unsatisfactory character
is certified by the fact that Jesus did not
commit himself unto these people, because
he knew the human heart and discerned
the lack of genuine trust. For somewhat
similar instances, note 8:30-59; 12:42,
43.

3) The Nicodemus Incident. 3:1-15.
In contrast to die many in Jerusalem
who "believed” but to whom Jesus re¬
fused to commit himself, Nicodemus
looms as one to whom the Lord opened
his heart, one who became a true dis¬
ciple. At the same time the passage em-

288

JOHN 3;2-8

2. The same came to Jesus by night, and
said unto him. Rabbi, we know that thou art
a teacher come from God: for no man can do
these miracles that thou doest, except God
be with him.

3. Jesus answered and said unto him.
Verily, verily, I say unto thee, Except a man
be bom again, he cannot see the kingdom of
God.

4. Nicodemus saith unto him. How can a
man be bom when he is old? can he enter,
the second time into his mother’s womb, and
be bom?

5. Jesus answered, Verily, verily, I say
unto thee, Except a man be bom of water
and of the Spirit, he cannot enter into the
kingdom of God.

6. That which is bom of the flesh is flesh;
and that which is bom of the Spirit is spirit.

7. Marvel not that I said unto thee, Ye
must be bom again.

8. The wind bloweth where it listeth, and
thou hearest the sound thereof, but canst not
tell whence it cometh, and whither it goeth:
so is every one that is bom of the Spirit.

phasizes an earlier theme—the limitations
of current Judaism—by showing the in¬
ability of this leader to comprehend the
spiritual truth enunciated by Jesus.

1,2. The Pharisees were the religious
leaders of the nation. Nicodemus not
only belonged to this group, but was
a ruler of the Jews, a member of the
Sanhedrin. He came to see Jesus by
night, probably out of expediency. The
official attitude toward the Nazarene, after
the cleansing of the Temple, must have
been one of strong opposition. John may
be suggesting also the blindness of this
man concerning divine things. Nicode¬
mus was ready to concede that Jesus was
a teacher sent of God, the miracles being
witness. This could mean that he was
a prophet of greater power than John,
who aid no miracle. We know suggests
that others were thinking along similar
lines. Whether there is any intended hint
that Jesus might be the Messiah is not
clear. 3,4. In the mind of Nicodemus the
miracles may well have been indications
of the speedy coming of the kingdom
of God in a political sense. But Jesus
introduced an entirely different concept
of the kingdom, with the signs pointing
to a spiritual reign of God, To be born
again is to be born anew, from above.
Nicodemus was nonplused. He knew that
a man can not be bom over again in
a physical sense. Perhaps Jesus meant
that it is just as impossible for one who
is old to change his outlook and his ways.

5-8. Jesus now described the new
birth in terms of water and Spirit. Of
these two. Spirit is the more crucial (see
v. 6). Water may well refer to the em¬
phasis of John the Baptist on repentance
and cleansing from sin as the necessary
background for, even the negative side
of, the new birth. Less natural is any
allusion to the Word (I Pet 1:23). The
positive ingredient is the injection of new
creation life by the regenerating power
of the Spirit (cf. Tit 3:5). Ye must be
bom again. This is not merely a personal
but a universal demand. The necessity
lies in the inadequacy of the flesh. This
includes what is merely natural and what
is sinful—man as he is born into this
world and lives his life apart from God's
race. Flesh can only reproduce itself as
esh, and this cannot pass muster with
God (cf. Rom 8:8). The law of reproduc¬
tion is "after its kind.” So likewise the
Spirit produces spirit, a life bom, nur¬
tured, and matured by the Spirit of God. If
this spells mystery, let it be recognized that
there is mystery in nature also. Wind

289

JOHN 3:9-15

9. Nicodemus answered and said unto
him, How can these things be?

10. Jesus answered and said unto him, Art
thou a master of Israel, and knowest not
these things?

11. Verily, verily, I say unto thee. We
speak that we do know, and testify that we
have seen; and ye receive not our witness.

12. If I have told you earthly things, and
ye believe not, how shall ye believe, if I tell
you of heavenly things?

13. And no man hath ascended up to
heaven, but he that came down from heaven,
even the Son of man which is in heaven.

14. And as Moses lifted up the serpent in
the wilderness, even so must the Son of man
be lifted up:

15. That whosoever believeth in him
should not perish, but have eternal life.

(pneuma, the same word as for "Spirit")
roduces observable effects as it blows,
ut its source and future movements re¬
main hidden. So the redeemed life shows
itself as something effective, though
defying analysis by the natural man (cf.
I Cor 2:15).

9,10. The perplexity of Nicodemus
drew a gentle rebuke from Jesus. Could
it be that a master (lit., the teacher) of
Israel did not know these things? They
were not new (Ezk 11:19). A spiritual
kingdom and a spiritual life to match
it are not foreign to the teadhing of the
OT.

11-13. Furthermore, others could testi¬
fy to the reality of these things—we speak.
Jesus was pleased to associate his follow¬
ers with himself. Ye (you and others like
you) receive not the witness. Earthly
things are the things already discussed,
such as the nature of the kingdom and
of spiritual birth and life. Heavenly things
are matters which the Son of man, by
his coming down from heaven, had to
reveal as new and distinctive (cf. Mt
11:25-27). The last four words of 3:13
are not contained in the leading manu¬
scripts.

14,15. There is another must answer¬
ing to the imperative of the new birth
(cf. 3:7). The lifting up of the Son of
man cannot well refer to the Ascension, in
view of the elevation of the brazen serpent
on a pole (Num 21:8), with which it is
here compared. The allusion is to the cro$s
(Jn 12:32,33). As men afflicted with die
bite of the deadly serpent looked with ex¬
pectancy and hope toward that which re¬
sembled the reptile that had set the virus
of death flowing in their veins, so sinners
must look in faith to Christ their substitute,
who came in the likeness of sinful flesh
and for sin (Rom 8:3). The issue of such
faith is eternal life. Apart from this faith
one must perish. This is not annihilation
but the tragedy of being cut off eternally
from God. Apparently Nicodemus took
to heart the warning and the challenge
(Jn 7:50,51; 19:39,40). At this point, it
seems, the words of Jesus cease and those
of John resume, judging from the phrase¬
ology, which has several analogies to
other portions of the Gospel where John
is unquestionably responsible for the ma¬
terial.

4) The Issues Latent in the Gospel
Message. 3:16-21. Love for sin prompts
men to reject the light of Christ, whereas
those who welcome the light are ready
to put their trust ih him.

290

JOHN 3:16-24

16. For God so loved the world, that he
gave his only begotten Son, that whosoever
believeth in him should not perish, but have
everlasting life.

17. For God sent not his Son into the
world to condemn the world; but that the
world through him might be saved.

18. He that believeth on him is not con¬
demned: but he that believeth not is con¬
demned already, because he hath not be¬
lieved in the name of the only begotten Son
of God.

19. And this is the condemnation, that
light is come into the world, and men loved
darkness rather than light, because their
deeds were evil.

20. For every one that doeth evil hateth
the light, neither cometh to the light, lest his
deeds should be reproved.

21. But he that doeth truth cometh to the
light, that his deeds may be made manifest,
that they are wrought in God.

22. After these things came Jesus and his
disciples into the land of Judea; and there he
tarried with them, and baptized.

23. And John also was baptizing in Aenon
near to Salim, because there was much water
there: and they came, and were baptized.

24. For John was not yet cast into prison.

16,17. John enlarges on the statement
of Jesus (3:15), retaining whosoever, per¬
ish, believeth, eternal (everlasting also
translates the same Greek word) life.
The added elements are the love of God
and the consequent giving of his Son,
who is described as the only begotten.
This means unique, one of a kind. Sons
by adoption do not become members
of the Godhead. The breadth of the divine
love is emphasized in that its object is
the (whole) world. Though the coming of
Christ involved judgment, as the rest of
this section attests, the direct purpose of
that coming, resting on the divine love,
was not condemnation but salvation (3:

17 ).

18-21. The believer in Christ does not
come into judgment for his sins either
now or in the future (the verb form is
flexible enough to cover both aspects).
On the other hand, the one who refuses
to believe stands judged by virtue of that
refusal. He has decided his own fate. The
essential idea in judgment is a distinction,
a separation (the root meaning of the
word); and the coming of Christ as the
light proved a great dividing influence. In¬
stead of responding to the love of God by
loving his Son, most men loved the dark¬
ness in preference to the light because they
were attached to their pattern of life, which
was evil (wicked). In 3:20 evil is a differ¬
ent word, denoting what is morally worth¬
less. The offender knows he is enmeshed
in wrong, but refuses to advance into the
light of Christ lest his deeds, which he
loves, be exposed. On the other hand, the
one who comes to the light is described as
one who doeth truth. He acts in accord¬
ance with what he knows to be right (cf.
18:37). This conformity to what he knows
to be the truth prepares him to advance
into the full light or Christ and be saved.
All his works are wrought in God, who
has been leading him to this climax of
faith (cf. 1:47).

5) Further Witness from John the Bap¬
tist. 3:22-30. The fact that Jesus and his
disciples carried on a work of preaching
and baptizing in Judea while John and
his followers conducted a similar work in
another area led to the suspicion that the
two were in competition. John denied this
emphatically, gladly taking a role of sub¬
ordination to Jesus.

22-24. After these things. The Nico-
demus episode is ended. The land of Judea
is named in distinction from Jerusalem,
where Jesus had been laboring (2:13—3:
21). Jesus* baptizing activity presupposes

291

JOHN 3:25-31

25. Then there arose a question between
some of John's disciples and the Jews about
purifying.

26. And they came unto John, and said
unto him, Rabbi, he that was with thee
beyond Jordan, to whom thou bearest wit¬
ness, behold, the same baptizeth, and all men
come to him.

27. John answered and said, A man can
receive nothing, except it be given him from
heaven.

28. Ye yourselves bear me witness, that I
said, 1 am not the Christ, but that I am sent
before him.

29. He that hath the bride is the bride¬
groom: but the friend of the bridegroom,
which standeth and heareth him, rejoiceth
greatly because of the bridegroom’s voice:
this my joy therefore is fulfilled.

30. He must increase, but 1 must de¬
crease.

31. He that cometh from above is above
all: he that is of the earth is earthly, and
speaketh of the earth: he that cometh from
heaven is above all.

preaching. His relation to baptism seems
to have been only supervisory (cf. 4:2; I
Cor 1:14). Aenon and Salim have not
been positively identified but are now
thought to have been a few miles east of
Mount Gerizim, rather than south of Beth-
shan in the upper Jordan Valley. They
came. People generally, who were in¬
terested in Johns message. John’s im¬
prisonment is noted here as something
familiar to the readers, since it is reported
in all the Synoptic Gospels.

25,26. John’s disciples were drawn into
an altercation with some Jews (there is
good basis for reading a Jew here) over
the issue of purifying. The writer does not
tell us whether this means purification in
eneral as practiced by the Jews, or the
aptism practiced by John and Jesus over
against those purifyings, or the baptisms
of John and Jesus in contrast to each other.
Perhaps the last is the most likely, in view
of the sequel. They came. Probably John’s
disciples. He. Failure to mention Jesus
more definitely seems like studied depreci¬
ation. John’s disciples were concerned over
the waning position of their leader. The
crowds were now thronging Jesus.

27-30. The Baptist deplored any
thought of rivalry between himself and
Jesus. His own place, given by God (from
heaven), was not that of the Christ but that
of the forerunner (v. 28). His position was
not that of the Bridegroom, who should
take the people of God to himself. This
was reserved for Another. Rather, he was
the friend of the Bridegroom. It was the
function of such a man to act as go-be¬
tween in making the marriage arrange¬
ments. His joy was vicarious-participation
in the happiness of the groom as a new
family was formed. John’s work was done
in launching the work of Jesus. He could
baptize only with water, not with the
Spirit. He could announce the coming of
the kingdom but not enter into it himself.
His cause had to fade, in the nature of the
case, as that of Jesus increased (v. 30). This
was God’s plan. And so Jesus, in addition
to being superior to Judaism, was superior
to the movement that centered about
John (cf. Acts 19:1-3).

6) The Credentials of Christ. 3:31-36.
Here the Evangelist reflects on the dis-
tinctives of Jesus, especially as these set
him apart from the Baptist. He has a
heavenly origin, which puts him above
earthlings and earthly things (cf. 3:13). He
bears his testimony to what he sees and
hears, a testimony to heavenly things (cf.
16:13), Only regenerate men, those bom

292

JOHN 3:32 — 4:10

32. And what he hath seen and heard,
that he testified); and no man receiveth his
testimony.

33. He that hath received his testimony
hath set to his seal that God is true.

34* For he whom God hath sent speaketh
the words of God: for God giveth not the
Spirit by measure unto him,

35. The Father loveth the Son, and hath
given all things into his hand.

36. He that believeth on the Son hath
everlasting life: and he that believeth not the
Son shall not see life; but the wrath of God
abided) on him.

CHAPTER 4

WHEN therefore the Lord knew how the
Pharisees had heard that Jesus made and
baptized more disciples than John.

2. (Though Jesus himself baptized not,
but his disciples,)

3. He left Judea, and departed again into
Galilee.

4. And he must needs go through Sa¬
maria.

5. Then cometh he to a city of Samaria,
which is called Sychar, near to the parcel of
ground that Jacob gave to his son Joseph.

6. Now Jacob’s well was there. Jesus
therefore, being wearied with his journey,
sat thus on the well: and it was about the
sixth hour.

7. There cometh a woman of Samaria to
draw water: Jesus saith unto her. Give me to
drink.

8. (For his disciples were gone away unto
the city to buy meat.)

9. Then saith the woman of Samaria unto
him. How is it that thou, being a Jew, askest
drink of me, which am a woman of Samaria?
for the Jews have no dealings with the Sa¬
maritans.

10. Jesus answered and said unto her, If
thou knewest the gift of God, and who it is
that saith to thee. Give me to drink; thou
wouldest have asked of him, and he would
have given thee living water.

of the Spirit, can appreciate his testimony
(Nicodemus was in the background of
Johns thought here). Those who do receive
his testimony need no other authentica¬
tion (cf. I Jn 5:10). Christ declares die
words of God (Jn 3:34) as a faithful wit¬
ness. The fullness of those words, as well as
their accuracy, is guaranteed by the un¬
measured gift of the Spirit granted to him.
The original suggests that through him
the same Spirit is given to others without
measure (cf. 1:33). Further, the Christ is
the special object of Gods love and is the
custodian of divine riches (cf. 16:15; Mt
11:27). He is the touchstone of eternal life
or abiding wrath (Jn 3:36).

E. The Mission to Samaria. 4:1-42.

Samaria, a territory to be avoided if
possible by Jews, became the scene of a
spiritual triumph: a well, a woman, a wit¬
ness, the winning of a harvest of Samari¬
tans to faith. Samaritanism as well as Juda¬
ism needed the corrective of Christ; it
needed to be replaced by new creation
life.

1-4. The growing popularity of Jesus,
exceeding that of John, began to come to
the ears of the Pharisees. To avoid trouble
with them at this time, Jesus determined
to leave the area and go into Galilee. This
is where most of his work was done, ac¬
cording to the Synoptic records. He must
go through Samaria. Ordinarily in John
this word points to a divine necessity, and
it may do so here, indicating the need of
dealing with the Samaritans and opening
to them the gateway to life. Along with
this may be the more evident need of
reaching Galilee by the most direct route.

5,6. Sychar (very likely Sychem, i.e.,
Shechem) was a few miles southeast of the
city of Samaria and fairly close to Mount
Gerizim as well as to the ground given by
Jacob to Joseph (Gen 48:22). Jacob left al¬
so a well as a legacy (Jn 4:6). This is re-
orted to be about eighty-five feet in
epth. Here Jesus, wearied with the jour¬
ney and the midday (sixth hour) heat,
paused to rest.

7-10. A woman of Samaria. Not a ref¬
erence to the city of Samaria, which was
too far away, but to the territory of the
Samaritans. She came equipped to draw
water. Since the village or Sychar had
water, it is possible that the woman’s soli¬
tary journey to Jacobs well from day to
day indicates a species of ostracism by the
otner women of the community (cf. 4:18).
Jesus broke the silence with a request for
a drink. It was a natural request in view of

293

JOHN 4:11-18

11. The woman saith unto him. Sir, thou
hast nothing to draw with, and the well is
deep: from whence then hast thou that living
water?

12. Art thou greater than our father
Jacob, which gave us the well, and drank
thereof himself, and his children, and his cat¬
tle?

13. Jesus answered and said unto her.
Whosoever drinketh of this water shall thirst
again:

14. But whosoever drinketh of the water
that I shall give him shall never thirst; but
the water that I shall give him shall be in
him a well of water springing up into ever¬
lasting life.

15. The woman saith unto him. Sir, give
me this water, that I thirst not, neither come
hither to draw.

16. Jesus saith unto her, Go, call thy hus¬
band, and come hither.

17. The woman answered and said, I have
no husband. Jesus said unto her, Thou hast
well said, I have no husband:

18. For thou hast had live husbands; and
he whom thou now hast is not thy husband:
in that saidst thou truly.

his weariness. It is a poignant reminder of
our Lord's humanity. Whether the request
was fulfilled or not (the latter seems more
probable), it led to conversation. The de¬
parture of the disciples was providential,
for the woman would not have entered into
discussion with Jesus in their presence.
Two things amazed the woman: that Jesus
would make such a request of a woman,
for a rabbi avoided contact with women
in public; and particularly that he would
speak thus to one who was a Samaritan.
In explanation of her amazement, the
writer adds the observation that Jews had
no dealings with Samaritans. This cannot
be taken in an absolute sense, for it is re¬
futed by verse 8. It may point to the bad
feeling between the two people. The Jews
despised the Samaritans because they were
a mixed people in blood and in religion,
who nevertheless possessed the Pentateuch
and professed to worship the God of Israel.
A narrower meaning has been proposed
for the woman's saying — “Jews do not
make common use (of vessels) with Sa¬
maritans." This fits the situation well (D.
Daube, The New Testament and Rab¬
binic Judaism , pp. 375-382). In his reply
Jesus moved away from his own need to
suggest that the woman had one which
was deeper, one he was able to supply
through the gift of God. Some explain
this in personal terms as referring to Christ
himself (3:16), but it is probably better
to make it equivalent to living water.
John 7:37-39 is the best commentary (cf.
Rev 21:6).

11,12. Thinking in terms of the well be¬
neath them, the woman was puzzled.
Jesus had no utensil for drawing and the
well was deep. At the bottom was the liv¬
ing (running) water fed by a spring. Could
this rabbi hope to conjure up what Jacob
secured only by hard toil? He would in¬
deed be greater if he could do this.

13-15. Water from the well had to be
consumed again and again, but the water
Christ dispenses will so satisfy that one
shall never thirst. Such is the refreshment
of everlasting life. A parallel may be drawn
with the repeated sacrifices of the old cov¬
enant and the one-for-all sacrifice of the
Lamb of God. Still misunderstanding, but
now receptive, the woman asked for such
water, that her lot might be easier (4:15).

16-18. Before the woman could receive
the gift of living water, she had to be made
to realize how desperately she needed it.
This gift was for the inner life, which in
her case was empty indeed. Thy husband
.... no husband. . . five husbands . . . not
thy husband. The dreary history of her

294

JOHN 4:19-30

19. The woman saith unto him, Sir, I per¬
ceive that thou art a prophet.

20. Our fathers worshipped in this moun¬
tain; and ye say, that in Jerusalem is the
place where men ought to worship.

21. Jesus saith unto her. Woman, believe
me, the hour cometh, when ye shall neither
in this mountain, nor yet at Jerusalem, wor¬
ship the Father.

22. Ye worship ye know not what: we
know what we worship; for salvation is of
the Jews.

23. But the hour cometh, and now is,
when the true worshippers shall worship the
Father in spirit and in truth: for the Father
seeketh such to worship him.

24. God is a Spirit: and they that worship
him must worship him in spirit and in truth.

25. The woman saith unto him, I know
that Messias cometh, which is called Christ:
when he is come, he will tell us all things.

26. Jesus saith unto her, I that speak unto
thee am he.

27. And upon this came his disciples, and
marveled that he talked with the woman: yet
no man said. What seekest thou? or. Why
talkest thou with her?

28. The woman then left her waterpot,
and went her way into the city, and saith to
the men,

29. Come, see a man, which told me all
things that ever I did: is not this the Christ?

30. Then they went out of the city, and
came unto him.

marital life was unfolded by Jesus’ pene¬
tration and by her own admission. It is
probable that divorce entered into at least
some of the five relationships which pre¬
ceded the final illegitimate status. Morally,
the woman had been going downhill for
some time.

19,20. To the woman, Jesus was first a
Jew, then one entitled to be called Sir,
and now a prophet. He had looked into
her soul. The reference to worship on near¬
by Mount Gerizim, established in competi¬
tion to that of the Jews at Jerusalem, may
have been a diversionary tactic, but more
likely it was an indication of a heart
hunger to know the way to God,

21-24. The hour cometh. In the new
order that Christ has come to inaugurate,
the place of worship is subordinated to
the Person, The important thing is that
men worship the Father, whom the Son
has come to declare. By using ye, Jesus
may be anticipating the conversion of
the Samaritan men. The Samaritan wor¬
ship was a confused thing (cf. II Kgs 17:
33). Salvation is of the Jews in the sense
that special revelation came to them con¬
cerning the right approach to God; and
Jesus himself, as the Saviour, came from
this people (Rom 9:5). The hour . . .
now is. Even before the new dispensation
is inaugurated in its universalistic char¬
acter, true worshipers are privileged to
worship God as Father in spirit and in
truth. Spirit seems to glance back at
Jerusalem and its worship in terms of
letter (the Law), whereas truth is in
contrast to the inadequate and false wor¬
ship of the Samaritans. The new kind of
worship is imperative because God is
Spirit (not a Spirit).

25,26. The woman’s allusion to the
Messiah was probably based on Deut 18:
15-18, which was accepted by the Samari¬
tans as Scripture. As the prophet par ex¬
cellence, die Messiah would be able to
tell ... all things. This wistful projection
into the future was unnecessary. I that
speak unto thee am he. It would have
been dangerous for Jesus to announce
himself in this fashion among the Jews,
where ideas of Messiahship were politi¬
cally colored. Here, apparently, he judged
it to be safe. The seed was planted, and
just in time, for the conversation was
ended by the arrival of the disciples.

27-30. The disciples marveled that
Jesus would break convention by talking
with the woman (see on v. 9). But rever¬
ence for their teacher kept them from
open questioning. Unimpeded by her
waterpot, the woman retired with all

295

JOHN 4:31-42

31. In the mean while his disciples prayed
him, saying. Master, eat.

32. But he said unto them, I have meat to
eat that ye know not of.

33. Therefore said the disciples one to an¬
other, Hath any man brought him aught to
eat?

34. Jesus saith unto them, My meat is to

do the will of him that sent me, and to finish
his work. ,

35. Say not ye, There are yet four pionths,
and then cometh harvest? behold, 1 say unto
you. Lift up your eyes, and look bn the
fields; for they are white already to harvest.

36. And he that reapeth receiveth wages,
and gathereth fruit unto life eternal: that
both he that soweth and he that reapeth may
rejoice together.

37. And herein is that saying true. One
soweth, and another reapeth.

38. I sent you to reap that whereon ye be¬
stowed no lanor: other men labored, and ye
are entered into their labors.

39. And many of the Samaritans of that
city believed on him for the saying of the
woman, which testified. He told me all that
ever 1 did.

40. So when the Samaritans were come
unto him, they besought him that he would
tarry with them: and he abode there two
days.

41. And many more believed because of
his own word;

42. And said unto the woman, Now we
believe, not because of thy saying: for we
have heard him ourselves, and know that this
is indeed the Christ, the Saviour of the
world.

speed to the town, her act pledging her
purpose to return and proclaiming her
determination to have the living water
henceforth. She did more than Jesus
asked, going not to one man, but to the
men of the place with the news of her
exciting experience. She did not presume
to teach them, but put a thought in their
minds, phrased tentatively: Is this, per¬
chance, the Christ? The men were suffi¬
ciently impressed to go along with her
to the well.

31-38. Meanwhile the disciples pressed
, Jesus to take food, but he declined on the
\ ground that he had nourishment of which
they were ignorant. This, he explained,
was the doing of God’s will (v. 34). He
had been doing this in their absence, and
he had done it in the light of the cross,
where he would finish God's appointed
work (cf. 17:4; 19:30). His ministry was
one or both sowing and reaping. Four
months till harvest would be a normal ex¬
pectation in the natural realm, but by
lifting up their eyes the disciples could
see a harvest already white (the approach¬
ing Samaritans), the result of his sowing
(4:35). In spiritual work, sower and reap¬
er are ordinarily different persons, who re¬
joice together in what their combined ef¬
forts have accomplished (w. 36,37). Here
in Samaria and in many other situations
the disciples, although not the sowers of
the seed, might reap. Others may include
Jesus and the woman of Samaria. In a
sense even Moses may belong here, as
being humanly responsible for implanting
the seed of Messianic expectation in the
heart of the woman.

39-42. Here we learn of the fruit
which Christ and the woman were able
to gather as sower and reaper. Many be¬
lieved on the Lord because of the wom¬
an's testimony. This led to an invitation
to stay in their midst, which Christ con¬
sented to do for two days. During those
days, others who had heard the woman's
testimony and had been inclined to be¬
lieve in Jesus became full-fledged be¬
lievers because of what they received
through his own word, i.e., from Jesus'
own Bps (v. 42). Saviour of die world — a
grateful confession, since it meant that
Samaritans as well as Jews could be
saved.

F. The Healing of the Nobleman's
Son. 4:43-54.

This incident is the only item of min¬
istry reported by John in connection with
this visit of Jesus to Galilee. The boy,
lying sick at Capernaum, was healed by

296

43. Now after two days he departed
thence, and went into Galilee.

44. For Jesus himself testified, that a
prophet ham no honor in his own country.

45. Then when he was come into Galilee,
the Galileans received him, having seen all
the things that he did at Jerusalem at the
feast: for they also went unto the feast.

46. So Jesus came again into Cana of Gal¬
ilee, where he made the water wine. And
there was a certain nobleman, whose son was
sick at Capernaum.

47. When he heard that Jesus was come
out of Judea into Galilee, he went unto him,
and besought him that he would come down,
and heal his son: for he was at the point of
death.

48. Then said Jesus unto him. Except ye
see signs and wonders, ye will not believe.

49. The nobleman saith unto him. Sir,
come down ere my child die.

50. Jesus saith unto him, Go thy way; thy
son liveth. And the man believed the word
that Jesus had spoken unto him, and he went
his way.

51. And as he was now going down, his
servants met him, and told him, saying, Thy
son liveth.

52. Then inquired he of them the hour
when he began to amend. And they said
unto him, Yesterday at the seventh hour the
fever left him.

53. So the father knew that it was at the
same hour, in the which Jesus said unto him,
Thy son liveth: and himself believed, and his
whole house.

54. This is again the second miracle that
Jesus did, when he was come out of Judea
into Galilee.

CHAPTER 5

AFTER this there was a feast of the Jews;
and Jesus went up to Jerusalem.

JOHN 4:43-5:1

Jesus' word when He was at Cana, miles
away.

43-45. The meaning of Jesus' own
country has been much discussed. Pos¬
sibly the easiest solution is that Galilee
as a whole is meant. A lack of honor was
to be expected there in contrast to the
growing popularity accorded him in Judea
(3:26; 4:1). The fact that Galileans who
had been at Jerusalem and had seen his
miracles there were ready to welcome
him does not put them in the class of
true and permanent believers (cf. 2:23-
25; 4:48). Eventually the Galileans
would desert him (6:66).

While at Cana, Jesus had a visit from
a certain nobleman (basilikos, indicating
a royal figure or one in royal service). The
father's hope of getting healing from

J esus for his son seems to have been
iased on contact with Galileans who had
seen our Lord's miracles at Jerusalem (4:
47; cf. v. 45). Having journeyed from
Capernaum to Cana, the father made re¬
peated and urgent request (erota) that
Jesus would come down and heal the boy.
Jesus expressed fear that the father, like
so many others, was so preoccupied with
the report of wonders performed that he
would not believe. More important than
the boy's health was the father's faith.
The father's reply breathes the despera¬
tion of need (cf. Mk 9:22-24). Jesus
proved himself worthy of faith and also
sympathetic to the suppliant’s feelings —
Go thy way; thy son liveth. His faith de¬
veloping fast, the man believed the word
of Christ apart from any visible sign, and
went his way satisfied.

51-54. The servants of the nobleman,
anxiously watching their master's son in
his absence, noted the drastic change in
his condition and started out to meet the
father with the good news. The nobleman
himself, already restful in his faith, was
interested now in learning the time of the
change. When he compared the time of
the departure of the fever with the time of
his interview with Jesus, he knew the heal¬
ing was no accident. He himself believed.
His faith was confirmed by experience.
Faith spread to the entire household (v.
53). At the first Cana miracle the disci¬
ples had believed. The second miracle
from the same spot resulted in a wider
circle of faith.

G. The Healing of the Lame Man in
Jerusalem. 5:1-16.

Both the time and the place of this
miracle have been much disputed. If mis
feast of the Jews was the Passover, then

297

JOHN 5:2-7

2. Now there is at Jerusalem by the sheep
market a pool, which is called in the Hebrew
tongue Bethesda, having five porches.

3. In these lay a great multitude of impo¬
tent folk, of blind, halt, withered, waiting for
the moving of the water.

4. For an angel went down at a certain
season into the pool, and troubled the water:
whosoever then first after the troubling of
the water stepped in was made whole of
whatsoever disease he had.

5. And a certain man was there, which
had an infirmity thirty and eight years.

6. When Jesus saw him lie, and knew that
he had been now a long time in that case , he
saith unto him. Wilt thou be made whole?

7. The impotent man answered him, Sir, I
have no man, when the water is troubled, to
put me into the pool: but while I am com¬
ing, another steppeth down before me.

four such feasts are mentioned in John,
making the ministry extend to approxi¬
mately three and a half to four years,
provided John lists them all (the others
are 2:23; 6:4; 11:55). Since die best
manuscript authorities lack the definite
article, some feast other than the Pass-
over is probably intended. The place of
the miracle may now be identified with
some confidence, following the excava¬
tion in 1888 of such a pool as John de¬
scribes, located in the northeastern part
of Jerusalem, near the Church of St.
Anne. The various readings in the manu¬
scripts for the name of the pool are be¬
wildering. Beth-zatha (RSV) is well at¬
tested. It probably means "House of
Olives.”

2-4. The five porches or porticoes, now
uncovered, sheltered a great company of
sick, some blind, others lame, others
withered, i.e., paralyzed. They were there
in hope of being healed when the water
was troubled. While our manuscript tradi¬
tion is such that the end of verse 3 and all
of verse 4 cannot be regarded as part of
the original text of John, this portion is an
early tradition. J. Rendel Harris found
evidence in several places throughout the
East of a superstition to the effect that at
the New Year an angel was expected to stir
the water in certain localities, enabling
one person to obtain healing by being
the first to get into the water after die
disturbance. On this basis he judged the
feast of this chapter to have been Trum¬
pets, announcing the New Year (so West-
cott. See J. Rendel Harris, Side Lights on
New Testament Research , pp. 36-69).
The remains of the Church of St. Anne in¬
clude the figure of an angel, testifying to
this belief and the custom of seeking heal¬
ing under these special circumstances.

5-7. There is nothing to indicate the
precise nature of the ailment that had
gripped this sick man for so many years,
except that he could not move without
help. It is not at all likely that he re¬
mained there all this time. Rather, he was
brought when the moving of the water
was expected. Jesus knew. Since nothing
is said of the impartation of knowledge
by others, we are to conclude that here,
as with Nathanael and the woman of
Samaria, Jesus discerned the true state
of affairs by his own power of per¬
ception. Wilt thou be made whole? In
this case Jesus took the initiative. The
question was not needless, for many who
are chronic invalids have no hope of cure.
Others use their sickness as a means of
eliciting sympathy, hence do not really

298

JOHN 5;&18

8. Jesus saith unto him. Rise, take up thy
bed, and walk.

9. And immediately the man was made
whole, and took up his bed, and walked; and
on the same day was the sabbath.

10. The Jews therefore said unto him that
was cured, It is the sabbath day: it is not law¬
ful for thee to carry thy bed.

11. He answered them. He that made me
whole, the same said unto me. Take up thy
bed, and walk.

12. Then asked they him. What man is
that which said unto thee. Take up thy bed,
and walk?

13. And he that was healed wist not who
it was: for Jesus had conveyed himself away,
a multitude being in that place.

14. Afterward Jesus findeth him in the
temple, and said unto him. Behold, thou art
made whole: sin no more, lest a worse thing
come unto thee.

15. The man departed, and told the Jews
that it was Jesus, which had made him
whole.

16. And therefore did the Jews persecute
Jesus, and sought to slay him, because he had
done these things on the sabbath day.

17. But Jesus answered them, My Father
worketh hitherto, and I work.

18. Therefore the Jews sought the more to
kill him, because he not only had broken the
sabbath, but said also that God was his
Father, making himself equal with God.

want to be healed. The sick man had the
desire for healing, but lacked the means
(v. 7). 8,9. Three commands by Jesus
imply the impartation of strength. The
healing was instantaneous. Bed. Mattress
or pallet.

10-13. Quickly the healing became the
subject of dispute, because it had been
performed on the sabbath day. The Jews.

In this case not the common people, but
their rulers (cf. 1:19). Apparently they
observed the man walking through the
streets toward his home, carrying his pal¬
let. This violated the Sabbath rest (Jer 17:
21). In his confusion, the healed man
could only explain that his benefactor had
commanded him to do this very thing (Jn
5:11). He could not identify the healer,
for he had not learned his name, and
now it seemed impossible to find out, for
Jesus had left the scene.

14-16. Because he was not guilty of
intentional violation of the Law, the
healed man was permitted to go his way.
Later on he proceeded to the Temple to
give thanks for his healing. There Jesus
found him and gave him a message of
warning. Sin no more, lest a worse thing
come unto thee. Physical healing at Jesus*
hands may be supposed to include forgive¬
ness of sins (cf. Mk 2:9-12). This forgive¬
ness must not be lightly accepted. The
worse thing is left undefined, and the
warning is the more effective for this
reason. Returning to the Jews, the man
identified Jesus as the healer, probably
not because he had taken offense at Jesus*
warning, but because he felt an obliga¬
tion, as a member of the community, to
supply information sought by the au¬
thorities. This led the rulers to persecute
Jesus. To them his guilt as a lawbreaker
was plain. He had violated the Sabbath.
These things are not defined. The verb
is “he was doing” as though to suggest
there were other similar grievances. The
words and sought to slay him lack suf¬
ficient manuscript authority.

H. Jesus* Self-defense. 5:17-47.

The following discourse deals with the
authority of Jesus, which he grounds in
his special relation to the Father.

17,18. Since working was the basis
for contention, Jesus points to God as a
continuing worker. Although the Father
rested from his creative activity (Gen 2:
2), he must work to sustain the universe.
He must work also to bring in the new
creation. The meaning seems to be that
all the while the Father had been work¬
ing, the Son had been working too. This '

299

JOHN 5:19-27

19. Then answered Jesus and said unto
them. Verily, verily, I say unto you. The Son
can do nothing of himself, but what he seeth
the Father do: for what things soever he
doeth, these also doeth the Son likewise.

20. For the Father loveth the Son, and
showeth him all things that himself doeth:
and he will show him greater works than
these, that ye may marvel.

21. For as the Father raiseth up the dead,
and quickeneth them,; even so the Son quick-
eneth whom he will.

22. For the Father judgeth no man, but
hath committed all judgment unto the Son:

23. That all men should honor the Son,
even as they honor the Father. He that hon-
oreth not the Son honoreth not the Father
which hath sent him.

24. Verily, verily, I say unto you. He that
heareth my word, and believeth on him that
sent me, hath everlasting life, and shall not
come into condemnation; but is passed from
death unto life.

25. Verily, verily, I say unto you. The
hour is coming, and now is, when the dead
shall hear the voice of the Son of God: and
they that hear shall live.

26. For as the Father hath life in himself $
so hath he given to the Son to have life in
himself;

27. And hath given him authority to exe¬
cute judgment also, because he is the Son of
man.

was a greater claim than to assert that the
Father had been working and now the
Son was assuming the burden. The Jews
caught the implication: Jesus was assert¬
ing that God was his own Father, thus
claiming equality with God. This was
worse than working on the Sabbath. Such
blasphemy called for death (cf. Jn 7:30).

19,20. This discourse continued without
apparent interruption from the Jews. No
arrogance marked Jesus' claim, which
was Balanced by complete dependence on
and subordination to the Father. This is
true sonship, Jesus points out, to learn
from the Father and reproduce what is
seen (v. 19). The Son’s perception is aided
by the Fathers revelation to him concern¬
ing the meaning of all things that are
done by the Father. To demonstrate the
reality of the relationship between the
two, greater works than these (the heal¬
ing of the impotent man and similar
signs) will be forthcoming.

21-24. One of these greater works is
the raising of the dead (v. 21). Clearly
this is as much a creative act as the orig¬
inal impartation of life. If the Son has
power to quicken whom he will, he par¬
takes of the Father’s power. Judgment is
a second sphere in which the divine au¬
thority is manifest. This function has been
given over to the Son. Note that resurrec¬
tion and judgment are closely related
eschatological functions, of which there
were foregleams during Christ s ministry,
such as the resurrection of Lazarus and
the judgment upon Satan (16:11). Be¬
hind this sharing of authority is the de¬
sign that the Son shall receive honor
equally with the Father. To refuse it is to
dishonor the Father (5:23). The two
themes of (1) life out of death and (2)
judgment are now brought together (v.
§4); but the resurrection here is spiritual,
not physical, namely, participation in
everlasting life. One must believe on the
One who sent the Son, not in the sense
of by-passing the Son, but as perceiving
that faith in the Father and in the Son are
indivisible.

25-30* Jesus enlarges on his power to
give spiritual quickening (w. 25,26).
This work belongs to foe future, he says,
but is also now going on (note contrast
with v. 28). The dead in this case are
not in the graves, as in verse 28, but are
dead in sin. Their quickening comes
through hearing foe voice of foe Son of
God (cf. v. 24 — he that heareth my word;
6:60; 18:37). In nothing is the Son in¬
dependent of the Father, even in the
fundamental matter of life itself (5:26).

300

JOHN 5:28-40

28. Marvel not at this: for the hour is
coining, in the which all that are in the
graves shall hear his voice,

29. And shall come forth; they that have
done good, unto the resurrection of life; and
they that have done evil, unto the resurrec¬
tion of damnation.

30. I can of mine own self do nothing: as I
hear, I judge: and my judgment is just; be¬
cause I seek not mine own will, but the will
of the Father which hath sent me.

31. If I bear witness of myself, my witness

is not true.

32. There is another that beareth witness
of me; and I know that the witness which he
witnesseth of me is true.

33. Ye sent unto John, and he bare wit¬
ness unto the truth.

34. But I receive not testimony from man:
but these things I say, that ye might be
saved.

35. He was a burning and a shining light:
and ye were willing for a season to rejoice in

his light.

36. But I have greater witness than that
of John: for the works which the Father hath
given me to finish, the same works that I do,
bear witness of me, that the Father hath sent

wc.

37. And the Father himself, which hath
sent me, hath borne witness of me. Ye have
neither heard his voice at any time, nor seen
his shape.

38. And ye have not his word abiding in
you: for whom he hath sent, him ye believe
not.

39. Search the Scriptures; for in them ye
think ye have eternal life: and they are they
which testify of me.

40. And ye will not come to me, that ye
might have life.

Once again Christ sets forth his authority
in judgment (v. 27). Son of man is used
here, as it is in Dan 7:13, in connection
with judgment and dominion. It is a
technical eschatological term, denoting
more than humanity but including it. As
Lord of resurrection, Jesus will summon
all from their graves (cf. Acts 24:15).
In view of Rev 20:4,5, we are to think
of a time interval between these two
phases of resurrection. The doing of good
includes having faith in the Son of God,
even as doing evil includes the rejection
of the Son and his claims. Damnation.
Literally judgment. The next verse (Jn
5:30) is transitional, retaining the men¬
tion of judgment from the recent con¬
text and anticipating by its use of the
first person of the pronoun the material
that follows. The Son alone has this
unique relation to the Father.

31-40. In this passage the theme of
witness is uppermost. If Jesus were to
bear witness to himself, he says, in isola¬
tion from the Father's witness, it would
be untrue because incomplete and un¬
supported. He could not expect the Jews
to receive it. But his witness is actually
not of this sort (cf. 8:18). Another bears
witness, even the Father. Unfortunately
the Jews do not recognize the Fathers
witness (cf. 7:28; 8:19), and so are in¬
capacitated for recognizing the support
it brings to Jesus' claims (5:32). A sec¬
ond witness was John the Baptist, who
was sought out by the Jews themselves
for his testimony (1:26; 3:26). This wit¬
ness was in accord with the truth, as
the descent of the Spirit upon Jesus
proved. However helpful such witness
may have been in leading others to a right
evaluation of himself, Jesus did not rely
upon it as necessary to his own aware¬
ness of person and mission (5:34). Yet
John's word, acknowledged by Jesus,
was intended to helo these people to be
saved. Jesus here characterizes John as
the burning and shining lamp. As burn¬
ing, he gradually faded (3:30), but as
shining, he enabled men to see their need
of the greater Light (cf. 1:8). As such,
his testimony outlived him. For a season.
John's popularity did not last long. A
third witness to Jesus is found in his
works, which were given to him by the
Father to perform, in order to attest his
divine mission (v. 36). Finish. Nothing
tentative or incomplete. The works pre¬
pared the way for the.work, which we
now know was finished on Calvary and
which needs no revision.

As a part of the greater witness, our

301

JOHN 5:41-47

41. I receive not honor from men.

42. But I know you, that ye have not the
love of God in you.

43. I am come in my Father's name, and
ye receive me not: if another shall come in
his own name, him ye will receive.

44. How can ye believe, which receive
honor one of another, and seek not the honor
that cometh from God only?

45. Do not think that I will accuse you to
the Father: there is one that accuseth you,
even Moses, in whom ye trust.

46. For had ye believed Moses, ye would
have believed me: for he wrote of me.

47. But if ye believe not his writings, how
shall ye believe my words?

Lord includes the testimony of the Father
contained in the Scriptures (5:37-40).
This he clearly distinguishes from the
Fathers immediate testimony to him (v.
32) . The inaccessibility of God, due to
his spirituality (v. 37) is overcome to a
considerable degree through the revela¬
tion of himself in the Scriptures of the
OT. But that word had not taken root in
Jesus’ hearers. The proof lies in the fact
that they had not received him of whom
the Word speaks (5:38). Search may be
either indicative or imperative in this in¬
stance, but the sense of the passage favors
the indicative. The Jews were in the
habit of searching the Scriptures because
they recognized that these contain the
secret of eternal life. Acquaintance with
the Law was the goal of Jewish piety; so
the written Word tended to become an
end in itself. But the Scriptures testify of
a person! The tragedy was that that very
Person was now present, and religious
men would not come to him for the life
they vainly sought in the letter of the
Word (v. 40).

41-47. Jesus did not want men to be¬
lieve in him simply that he might have
honour from them (v. 41). The Greek
word is doxa, often rendered glory . The
basic reason for the lack of response to
him and his claims was lack of response
to God. They lacked the love of God,
i.e., love for God. Since Jesus had come
in the Father’s name, this lack of love
for God made it impossible for them to
see that he was one with the Father, and
receive him. In the event that one should
come in his own name, not resting, as

J esus did, on the authority of the Father,
ie would have a ready response (v. 43).
This was probably not intended as a
prophecy of the coming of any one fig¬
ure, but was spoken to point up a prin¬
ciple involving sinful human nature. The
Jews were guilty of seeking honor and
glory from one another (cf. 12:43) rather
than from the only God, who is the only
source of true and abiding recognition.
Jesus’ mission was not one of accusation
and judgment. This was unnecessary
anyway in the case of his hearers, be¬
cause an accuser existed in Moses. The
Jews put unbounded confidence in what
Moses wrote (v. 45), but at the crucial
point they did not believe at all, for they
failed to receive Moses’ prophetic an¬
nouncements regarding the Christ. Here
we are to think not simply of individual
passages, such as Deut 18:15-18, but of
the very incompleteness of revelation
apart from One to come, and of the con-

302

JOHN 6:1-7

CHAPTER 6

AFTER these things Jesus went over the sea
of Galilee, which is the sea of Tiberias.

2. And a great multitude followed him,
because they saw his miracles which he did
on them that were diseased.

3. And Jesus went up into a mountain,
and there he sat with his disciples.

4. And the passover, a feast of the Jews,
was nigh.

5. When Jesus then lifted up his eyes, and
saw a great company come unto him, he
saith unto Philip, Whence shall we buy
bread, that these may eat?

6. And this he said to prove him: for he
himself knew what he would do.

7. Philip answered him. Two hundred
pennyworth of bread is not sufficient for
them, that every one of them may take a lit¬
tle.

demnation of the Law, which called for
a Saviour. The written revelation and
the personal revelation are basically one
(v. 47).

I. The Feeding of The Five Thousand
and The Discourse on The Bread of Life.
6:1-71.

Some scholars, advocating the view that
chapters 5 and 6 have become trans¬
posed, have pointed out certain ad¬
vantages in reversing them. But lack of
manuscript evidence for it is a formidable
barrier to acceptance of tihe view. ^
The miracle before us is the only “sign”
recorded in all four Gospels. Mark and
Luke speak of Jesus as teaching the mul¬
titude prior to the miracle, but John alone
records the discourse which Jesus gave on
the following day.

1-4. The other side of the sea, in this
case, is the eastern shore. Another name
for this body of water is the Lake of Gen-
nesaret (Lk 5:1). Attracted by Jesus
miracles, a great crowd followed him
around the north shore. This presupposes
a ministry of some duration, perhaps
several months, in the Galilean area, after
the events of chapter 5 located in Jerusa¬
lem. A mountain. The highlands. Mention
of the nearness of the Passover is signi¬
ficant. Since John does not record the in¬
stitution of the Lords Supper as a part
of his recital of the events of Passion
Week, he is probably drawing the atten¬
tion of the reader to the bearing of the
miracle and the discourse on the central
sacrament of the Christian faith.

5-7. The nearest town was Bethsaida.
It would have been difficult for the peo¬
ple to get bread, due to the distance and
the lateness of the hour. Jesus assumed
that he and his company would make
provision (v. 5). He counseled with
Philip about ways and means, knowing
in himself what he would do, but desir¬
ing to prove (test) the faith of his dis¬
ciples. Philip was a native of Bethsaida (1:
44). Two hundred denarii worth of bread,
the apostle estimated, would hardly be
enough. A denarius equaled about twen¬
ty cents and was the usual daily wage
of a laborer. A laborer with an average-
size family of five probably spent half his
daily income for food. Assuming that the
family ate three meals a day, we can con¬
clude that a half denarius would have
furnished them a day’s food or fifteen
meals. A whole denarius would have pro¬
vided two days’ rations or thirty meals.
Two hundred denarii would have pro¬
vided one meal for some 6,000 people.

303

JOHN 6:8-17

8. One of his disciples, Andrew, Simon
Peter's brother, saith unto him,

9. There is a lad here, which hath five bar¬
ley loaves, and two small fishes: but what are
they among so many?

10. And Jesus said, Make the men sit
down. Now there was much grass in the
place. So the men sat down, in number
about five thousand.

11. And Jesus took the loaves; and when
he had given thanks, he distributed to the
disciples, and the disciples to them that were
set down; and likewise of the fishes as much
as they would.

12. When they were filled, he said unto
his disciples, Gather up the fragments that
remain, that nothing be lost.

13. Therefore they gathered them to¬
gether, and filled twelve baskets with the
fragments of the five barley loaves, which re¬
mained over and above unto them that had
eaten.

14. Then those men, when they had seen
the miracle that Jesus did, said. This is of a
truth that Prophet that should come into the
world.

15. When Jesus therefore perceived that
they would come and take him by force, to
make him a king, he departed again into a
mountain himself alone.

16. And when even was now come, his
disciples went down unto the sea,

17. And entered into a ship, and went
over the sea toward Capernaum. And it was
now dark, and Jesus was not come to them.

In this crowd the men alone numbered
about 5,000 (6:10). 8,9. It proved un¬
necessary to drain the treasury and cause
troublesome delay by seeking to purchase
food. Andrew stepped forward with in¬
formation about a lad. The Greek word
is used for a wide range of ages. It may
indicate a slave also, but this is improb¬
able here. Barley loaves. The cheap food
of the common people. The loaves were
scarcely more than buns. The supply
seemed pitifully small for the need.

10,11. Order was necessary for the
large operation in view. At Jesus' com¬
mand, given through the disciples, the
people were seated. Mention of grass
indicates the spring of the year (cf.
v. 4). It helped to make the crowd com¬
fortable. Jesus then gave thanks for the
rovision (Did he include thanks for the
oy’s generosity?), then distributed to
the disciples, and they to the multitude.
In the process of distribution the mir¬
acle occurred. The people had as much
as they would (wished for) both of bread
and fish, in contrast to Philips estimate—
"a little." 12,13. The prodigality of the
giving was matched by the stringency of
the measures for conserving what was left
over. Gods gifts are not to be wasted.
Twelve baskets were needed to hold the
fragments, and so all of the disciples
were kept busy.

14,15C There was no doubt that a
miracle had been performed. The peo¬
ple saw it and were impressed by it.
All had been benefited. They saw that
their benefactor was no ordinary per¬
son, and concluded that he must be the
expected prophet (Deut 18:18). Here, as
in John 4, the prophet seems to be identi¬
fied with the Messiah, whereas in John
1:20,21 the two are differentiated. In
the public mind there was probably no
hard and fast line between the two repre¬
sentations. The prophet would become
king at any rate, if this crowd could
have its way. Such a move would at
once express their gratitude for the mir¬
acle and also insure the harnessing of
Jesus' wonder-working power to the na¬
tion's needs, both economic and military.
The popular expectation of Messiah was
about to express itself in dramatic fash¬
ion. But he whose kingdom was not
of this world (18:36), perceiving the in¬
tention, foiled it by withdrawal.

16-21. The Lord who had met the
need of the throng now met the need of
his disciples, who were caught in a storm
at night on the lake. Without Jesus, but
apparently expecting him to come to

304

JOHN 6:18-27

18. And the sea arose by reason of a great
wind that blew.

19. So when they had rowed about five
and twenty or thirty furlongs, they see Jesus
walking on the sea, and drawing nigh unto
the ship: and they were afraid.

20. But he saith unto them, It is I; be not
afraid.

21. Then they willingly received him into
the ship: and immediately the ship was at the
land whither they went.

22. The day following, when the people,
which stood on the other side of the sea, saw
that there was none other boat there, save
that one whereinto his disciples were en¬
tered, and that Jesus went not with his disci¬
ples into the boat, but that his disciples were
gone away alone;

23. (Howbeit there came other boats from
Tiberias nigh unto the place where they did
eat bread, after that the Lord had given
thanks:)

24. When the people therefore saw that
Jesus was not there, neither his disciples,
they also took shipping, and came to Caper¬
naum, seeking for Jesus.

25. And when they had found him on the
other side of the sea, they said unto him,
Rabbi, when earnest thou hither?

26. Jesus answered them and said, Verily,
verily, I say unto you. Ye seek me, not be¬
cause ye saw the miracles, but because ye did
eat of the loaves, and were filled.

27. Labor not for the meat which perish-
eth, but for that meat which endureth unto
everlasting life, which the Son of man shall
give unto you: for him hath God the Father
sealed.

them (v. 17), the disciples headed for
Capernaum. To the handicap of the dark
was now added the distress of high
wind and wave. Forward progress had
brought them about twenty-five or thirty
furlongs from the shore (each such meas¬
ure—Radios—was about six hundred feet).
As the situation grew desperate, Jesus
drew near. To the fear of the storm
was now added the fear of the appari¬
tion. But the voice of Jesus, saying. It is
I; be not afraid, banished their fears.
They welcomed him into the ship and
found themselves immediately at the
land. The Synoptists tell us that on this
occasion Jesus walked on the water. His
miraculous power manifested itself also
in removing the barrier of distance. Gravi¬
ty and space alike are under his control.
John adds no interpretation to his ac¬
count. The passage is useful as teaching
that despite opposing forces, Jesus will
enable his people to achieve the goals he
has set for them, including heaven itself.

22-25. The setting for the discourse is
given in these verses. Perhaps it was the
storm tfiat kept the people from leaving
the area of the miracle of the multiplica¬
tion of the loaves, plus the impression
that Jesus was still nearby. The desire
to have him as their leader and provider
was still strong. Seeing that he had not
departed with his disciples, they were
perplexed as to his movements. When a
search of the area failed to reveal him,
and boats arrived from Capernaum, the
crowd determined to take shipping and
cross the lake in the hope of finding him
on the other side. When ... ? (6:25) Jesus
was a man of mystery to them.

26-34. Rebuked by the Lord, the peo¬
ple demanded a sign as the basis for
faith in him. Even though they had seen
the miracle (cf. 6:14), Jesus charged
them with not seeing, i.e., not looking
beyond the external aspect. They saw
only the provision of material sustenance
and felt its satisfaction (v. 26). Meat (v.
27). A general word for food or eating.
Jesus’ teaching here had a double edge,
for he contrasted food that perishes with
food that endures unto everlasting life,
and also pitted labor over against give (cf.
Isa 55:1,2). Even the food Jesus had
provided across the lake was perishable.
But he had that to give which would be
significant for eternal life. His power to do
this rested in the authority which God
the Father had vested in him (sealed
by the divine voice at the baptism and
by the bestowal of the Spirit). The warn¬
ing about labor did not fully "register,”

305

JOHN 6:28-40

28. Then said they unto him, What shall
we do, that we might work the works of
God?

29. Jesus answered and said unto them.
This is the work of God, that ye believe on
him whom he hath sent.

30. They said therefore unto him. What
sign showest thou then, that we may see, and
believe thee? what dost thou work?

31. Our fathers did eat manna in the
desert; as it is written. He gave them bread
from heaven to eat.

32. Then Jesus said unto them. Verily,
verily, I say unto you, Moses gave you not
that bread from heaven; but my Father giv-
eth you the true bread'from heaven.

33. For the bread of God is he which
cometh down from heaven, and giveth life
unto the world.

34. Then said they unto him, Lord, ever¬
more give us this bread.

35. And Jesus said unto them, I am the
bread of life: he that cometh to me shall
never hunger; and he that believeth on me
shall never thirst.

36. But I said unto you, That ye also have
seen me, and believe not.

37. All that the Father giveth me shall
come to me; and him that cometh to me I
will in no wise cast out.

38. For I came down from heaven, not to
do mine own will, but the will of him that
sent me.

39. And this is the Father’s will which
hath sent me, that of all which he hath given
me I should lose nothing, but should raise it
up again at the last day.

40. And this is the will of him that sent
me, that every one which seeth the Son, and
believeth on him, may have everlasting life:
and I will raise him up at the last day.

for the people demanded to know what
they must do to work the works of God
(v, 28), that is, to perform works accept¬
able to him. In answer, the Lord pointed
to faith as the greatest, the indispen¬
sable work (v. 29). This seemed to be
an unusual requirement. After all, many
had spoken for God in the past and
had not called for faith in themselves
but only in the One who sent them. So
the crowd felt justified in requesting a
special sign to support this special claim.
To believe him they must have some¬
thing akin to the bringing down of bread
from heaven (6:31), in contrast to the
miracle across the lake.

In order to avoid misunderstanding, Je¬
sus reminded his hearers that it was not
Moses but God who gave the bread in
the desert, who also was granting the
true bread from heaven. By true we are
to understand the perfect, that which
answers to men s deepest need. Christ
identified the bread as he (v. 33), one
who had actually come down from heav¬
en to give life to the world. But the
explicit identification with himself was
not yet made. The people wanted this
bread, but apparently still thought of it
in material terms, much as the woman of
Samaria thought of living water (v. 34).

35-65. This section comprises die dis¬
course proper, interrupted three times by
questions and discussion.

35. Jesus now finally identified him¬
self as the bread of life. Not only does
he have life in himself, but he is able to
impart it to others. But this bread is not
something external, something apart from
himself. One must come to him, which
is the equivalent of believing on him.
For those who come, spiritual hunger
will be forever banished. Eating and
drinking occur together here, perhaps in
anticipation of verse 53. One need never
turn from Christ to another for satisfaction.

36. Seeing had not resulted in believ¬
ing (cf. 6:30). “He Himself was the sign
which the Jews could not read. No other
more convincing could be given” (B. F.
Westcott, The Gospel According to St,
John), 37. Even so, the Son was not dis¬
couraged, for all who were the gift of
the Father to him would come, and in
coming would find in him no spirit of
rejection but rather glad welcome. 38.
This reception was inevitable, for the
will of the Father was the delight of die
Son. 39,40. This will was not confined
to the call but extended also to the pres¬
ervation of those who were given to
Christ (cf. 17:12). The reunion of the

306

JOHN 6:41-58

41. The Jews then murmured at him, be¬
cause he said, I am the bread which came
down from heaven.

42. And they said. Is not this Jesus, the
son of Joseph, whose father and mother we
know? how is it then that he saith, I came
down from heaven?

43. Jesus therefore answered and said
unto them, Murmur not among yourselves.

44. No man can come to me, except the
Father which hath sent me draw him: and I
will raise him up at the last day.

45. It is written in the prophets, And they
shall be all taught of God. Every man there¬
fore that hath heard, and hath learned of the
Father, cometh unto me.

46. Not that any man hath seen the
Father, save he which is of God, he hath seen
the Father.

47. Verily, verily, I say unto you, He that
believeth on me hath everlasting life.

48. I am that bread of life.

49. Your fathers did eat manna in the wil¬
derness, and are dead.

50. This is the bread which cometh down
from heaven, that a man may eat thereof,
and not die.

51. I am the living bread which came
down from heaven: if any man eat of this
bread, he shall live for ever: and the bread
that I will give is my flesh, which I will give
for the life of the world.

52. The Jews therefore strove among
themselves, saying, How can this man give
us his flesh to eat?

53. Then Jesus said unto them, Verily,
verily, I say unto you. Except ye eat the flesh
of the Son of man, and drink his blood, ye
have no life in you.

54. Whoso eateth my flesh, and drinketh
my blood, hath eternal life; and I will raise
him up at the last day.

55. For my flesh is meat indeed, and my
blood is drink indeed.

56. He that eateth my flesh, and drinketh
my blood, dwelleth in me, and I in him.

57. As the living Father hath sent me, and
I live by the Father; so he that eateth me,
even he shall live by me.

58. This is that bread which came down
from heaven: not as your fathers did eat
manna, and are dead: he that eateth of this
bread shall live for ever.

last day will defy the power of death.

41,42. The offense of the humanity of
the Nazarene blinded the hearers. They
knew too much about him, including his
supposed parentage, to accept the con¬
clusion that he came down from heaven
(cf. Mk 6:2,3). 43,44. Those who mur¬
mured (as did their fathers in the desert)
at the high claim of the Son of man
showed that they did not know what
it was to have the Father draw them.
Without such-a drawing, an inclination
of the heart induced by God, one can¬
not come to Christ. One cannot lean to
his own understanding. 45. The drawing
comes through teaching rather than
through some mystical process. Here
Christ quoted Isa 54:13. If the all be
emphasized, it removes any element of
restriction that may seem to lurk in the
idea of drawing as stated in Jn 6:44.
46. But immediate knowledge of God can
come only through the One who has
seen the Father. This is a leading claim
of die Gospel (cf. 1:18). 47,48. Truths
given earlier are emphasized again.

49-51. The Jews had demanded that
Jesus bring down bread from heaven.
What permanent profit would result? The
fathers who ate the manna were dead,
but those who partook of the bread
which is the Son of God would not die
(spiritually), for the very life of God was
theirs. The flesh of Jesus, his actual cor¬
poreal existence, was to be given for the
life of the world. This pointed to the
cross. 52-54. Still thinking in material
terms, the Jews argued with one another
over the possibility of Jesus’ giving them
his flesh to eat (v. 52). Making the matter
still more difficult, our Lord indicated that
his blood as well as his flesh had to be
received if one would have life (v. 53).
In view of the OT prohibition against
consuming blood (Lev 7:26,27), the of¬
fense at Jesus’ words must have been
heightened. Those words seem to an¬
ticipate the significance of the Lord’s
Supper.

55-58. The following quotation will
best summarize the thought: “The Eu¬
charistic food and drink are physically
bread and wine, spiritually the Flesh and
Blood of the Son of man: the true food
and drink because they effect the sacred
union of the Son of God with those
who believe on Him, and thus communi¬
cate eternal life and guarantee immortali-.
ty. The union of the Father and the
Son is thereby extended to embrace the
believers also. As the Father communi¬
cates life to the Son, so the Son corn-

307

JOHN 6:59-71

59. These things said he in the synagogue,
as he taught in Capernaum.

60. Many therefore of his disciples, when
they had heard this, said. This is a hard
saying; who can hear it?

61. When Jesus knew in himself that his
disciples murmured at it, he said unto them.
Doth this offend you?

62. What and if ye shall see the Son of
man ascend up where he was before?

63. It is the Spirit that quickeneth; the
flesh profiteth nothing: the words that I
speak unto you, they are spirit, and they are
life.

64. But there are some of you that believe
not. For Jesus knew from the beginning who
they were that believed not, and who should
betray him.

65. And he said. Therefore said I unto
you, that no man can come unto me, except
it were given unto him of my Father.

66. From that time many of his disciples
went bade, and walked no more with him.

67. Then said Jesus unto the twelve, Will
ye also go away?

68. Then Simon Peter answered him.
Lord, to whom shall we go? thou hast the
words of eternal life.

69. And we believe and are sure that thou
art that Christ, the Son of the living God.

70. Jesus answered them, Have not I cho¬
sen you twelve, and one of you is a devil?

71. He spake of Judas Iscariot the son of
Simon: for he it was that should betray him,
being one of the twelve.

municates life to those who feed on Him,
and will bestow on them immortality”
(Hoskyns). The feeding need not be con¬
fined to Eucharistic celebration.

59. A fine synagogue has been exca¬
vated at Capernaum, which has a pot of
manna as one of its decorative motifs.
Though this structure comes from a period
later than the time of Jesus, a synagogue
probably stood on the same spot in Jesus’
day.

60-65. This section concerns especial¬
ly the reaction of disciples to Jesus* words.
These are to be distinguished alike from
"the Jews” of the foregoing context and
the Twelve in the following verses. These
disciples had been followers, but felt, in
view of the teaching, that they could not
continue. The hard saying refers to the ne¬
cessity of eating Christ’s flesh and drink¬
ing his blood. His ascension, which for
true believers would confirm his• claims,
would only add to the offense for those
who could not receive his humanity of¬
fered for them in death on the cross (v.
62). Even Christ’s flesh, declared to be
so indispensable, would profit nothing ex¬
cept as the Spirit vivified it to the be¬
liever. His own words, however, partook
of the character of spirit, that is, were
life-giving. They could save, not in in¬
dependence of the historic work of the
cross, but as pointing to that work and
interpreting it. The very resistance en¬
countered by his words among would-be
disciples demonstrated that their faith
was superficial. Jesus discerned not only
the presence of pseudo-faith, but the po¬
tential of betrayal on the part of one of
his followers.

66-71. The effect of the discourse on
the Twelve is now unfolded. This was
the parting of the ways for many who
had been disciples (6:66). Their departure
prompted the question of Jesus to the
Twelve as to their intentions (v. 67).
Peter, as the rock, stood his ground. His
confession is similar to that recorded by
the Synoptists in connection with the
Caesarea-Philippi incident (Mt 16:16),
but in keeping with the discourse it em¬
phasizes that Jesus has the words of eter¬
nal life (cf. Jn 6:63). Others saw in
them only words. Peter saw a fruition
unto life eternal, even though he did
not yet understand the cross. Another in
that company could not so speak, for
he was a devil (diabolos). The meaning
is not that he was an instrument of Satan
when Christ chose him, but that he had
become such. Judas belonged with the
departing throng, but he stayed on. Of-

308

JOHN 7:1-9

CHAPTER 7

AFTER these things Jesus walked in Galilee:
for he would not walk in Jewry, because the
Jews sought to kill him.

2. Now the Jews’ feast of tabernacles was
at hand.

3. His brethren therefore said unto him,
Depart hence, and go into Judea, that thy
disciples also may see the works that thou
doest.

4. For there is no man that doeth any
thing in secret, and he himself seeketh to be
known openly. If thou do these things, show
thyself to the world.

5. For neither did his brethren believe in
him.

6. Then Jesus said unto them. My time is
not yet come: but your time is always ready.

7. The world cannot hate you; but me it
hateth, because I testify of it, that the works
thereof are evil.

8. Go ye up unto this feast: 1 go not up
yet unto this feast; for my time is not yet full
come.

9. When he had said these words unto
them, he abode still in Galilee.

fended that Jesus refused to be made
king, as we gather from closely studying
his career, he would one day betray Him
in spite for having betrayed the confi¬
dence of those who trusted Him to lead
them to Messianic victory.

J, Jesus at the Feast of Tabernacles.
7:1-53.

This chapter is thoroughly Christ-cen¬
tered in the sense that Christ is the subject
of much discussion and diverse reaction
as well as the theme of Jesus’ self¬
disclosure.

1. After these things. The reference
seems to be to the events of the last
chapter. Despite the breach with so
many former disciples, Jesus found it
safer to abide in Galilee than to return
to Judea, where there was open hostility.
2. The period spent in Galilee is bounded
by the Passover and the Feast of Taber¬
nacles, an interval of slightly more than
six months. Judging from the Synoptics, Je¬
sus spent most of this time in out-of-the-
way places, teaching his disciples.

3-9. With the approach of this autumn
feast, which drew Jews from far, and
wide for the joyful festivities, Jesus’
brothers professed to see in the occasion
a capital opportunity for him to extend
his influence. His disciples in Judea, per¬
haps including many Galileans who had
been offended or had grown cold in their
attitude, could be won over by seeing his
works. The brothers were a miniature of
the great bulk of the nation, not questioning
the reality of the works, but failing to be¬
lieve in him. Their counsel was that,
whereas Jesus was remaining in secret, he
needed to be known openly. This is sub¬
stantially what Satan sought to suggest to
our Lord in the second temptation. Jesus’
season had not arrived (elsewhere often
called “my hour”—the time of his mani¬
festation in death). The brethren had no
such spiritual regulation of their move¬
ments. They did not know the hatred
of the world, for they were a part of it.
On die other hand, Jesus, as the Truth,
had to testify against the evil in the
world. He could not go to Jerusalem
simply to gain popularity. If he went, it
would be to expose sin. I go not up yet.
The word yet is lacking in many good
authorities, and was probably a scribal
addition to avoid contradiction with verse
10. Jesus meant by this refusal that he
was not going up on the terms suggested
by his brothers. He would go in his
own time and way, but would remain
in Galilee for the time being.

309

JOHN 7:10-24

10. Bui when his brethren were gone up,
then went he also up unto the feast, not
openly, but as it were in secret.

11. Then the Jews sought him at the feast,
and said, Where is he?

12. And there was much murmuring
among the people concerning him: for some
said. He is a good man: others said. Nay; but
he deceiveth the people.

13. Howbeit no man spake openly of him
for fear of the Jews.

14. Now about the midst of the feast Jesus
went up into the temple, and taught.

15. And the Jews marveled, saying, How
knoweth this man letters, having never
learned?

16. Jesus answered them, and said, My
doctrine is iiot mine, but his that sent me.

17. If any man will do his will, he shall
know of the doctrine, whether it be of God,
or whether I speak of myself.

18. He that speaketh of himself seeketh
his own glory: but he that seeketh his glory
that sent him, the same is true, and no un¬
righteousness is in him.

19. Did not Moses give you the law, and
yet none of you keepeth the law? Why go ye
about to kill me?

20. The people answered and said. Thou
hast a devil: who goeth about to kill thee?

21. Jesus answered and said unto them, I
have done one work, and ye all marvel.

22. Moses therefore gave unto you cir¬
cumcision; (not because it is of Moses, but of
the fathers;) and ye on the sabbath day cir¬
cumcise a man.

23. If a man on the sabbath day receive
circumcision, that the law of Moses should
not be broken; are ye angry at me, because I
have made a man every whit whole on the
sabbath day?

24. Judge not according to the appear¬
ance, but judge righteous judgment.

10-13. When he did go up to the
feast, he went unobtrusively, in secret,
as it were, without any fanfare. Mean¬
while the Jews (the leaders) kept looking
for him among the crowds and asking,
“Where is that man?” The people were
discussing him also, with some difference
of opinion, the judgments wavering be¬
tween the verdict of good man and de¬
ceiver. Fear of the Jews kept the discus¬
sion in hushed tones (7:13; cf. 9:22).
14,15. About the midst of the feast, i.e.,
in the middle of the week of festivities,
which ended with an eighth day con¬
vocation (Lev 23:36). Entering the Tem¬
ple, Jesus began to teach. The leaders
were astonished at his expositions, espe¬
cially in view of the fact that he had not
been trained in the rabbinic schools (con¬
trast Paul, Acts 22:3).

16-18. Apparently it was the content
of Jesus' teaching rather than his man¬
ner or diction that caused astonishment.
Instead of boasting in his ability, Jesus
explained that the teaching belonged to
the One who had sent him, tracing it
directly to God instead of acknowledg¬
ing his debt to some human teacher as
the scribes were accustomed to do. Any¬
one who had the moral aim of pleasing
God (doing His will) would be able to
determine whether Jesus' teaching was
independent or was a faithful reproduc¬
tion of the divine. He would detect
that Jesus was not seeking his own glory
but mat of the One who sent him. Such
a person would be sympathetically at¬
tracted to Jesus.

19-24. Jesus charged the Jews with
failure to keep the Law. In this respect
they were not doing the will of God.
How, then, could they receive him whom
God had sent? Their murderous intent
toward him was in itself a breaking of
the sixth commandment. The crowd, tak¬
ing their stand with the rulers but not
knowing their designs, thought Jesus must
be mad, tormented ny a demon, to imagine
that his life was in danger (v. 20). It
was in order for the Lord to get at the
roots of the animosity of the leaders.
The one work he had done in Jerusalem
that made all men marvel but that turned
the rulers against him was the healing
of the impotent man on the Sabbath
(ch. 5). Moses himself, so carefully
honored by the Jews, commanded cir¬
cumcision (although the practice origi¬
nated with the rathers and not with
Moses), so that it had to be carried out
on the eighth day (Lev 12:3) even if that
day was the sabbath. Therefore (Jn 7:22)

310

JOHN 7:25-36

25. Then said some of them of Jerusalem,
Is not this he, whom they seek to kill?

26. But, lo, he speaketh boldly, and they
say nothing unto him. Do the rulers know in¬
deed that this is the very Christ?

27. Howbeit we know this man whence
he is: but when Christ cometh, no man
knoweth whence he is.

28. Then cried Jesus in the temple as he
taught, saying, Ye both know me, and ye
know whence I am: and I am not come of
myself, but he that sent me is true, whom ye
know not.

29. But I know him; for I am from him,
and he hath sent me.

30. Then they sought to take him: but no
man laid hands on him, because his hour was
not yet come.

31. And many of the people believed on
him, and said, When Christ cometh, will he
do more miracles than these which this man
hath done?

32. The Pharisees heard that the people
murmured such things concerning him; and
the Pharisees and the chief priests sent
officers to take him.

33. Then said Jesus unto them, Yet a little
while am I with you, and then I go unto him
that sent me.

34. Ye shall seek me, and shall not find
me: and where I am, thither ye cannot come.

35. Then said the Jews among themselves,
Whither will he go, that we shall not find
him? will he go unto the dispersed among
the Gentiles, and teach the Gentiles?

36. What manner of saying is this that he
said, Ye shall seek me, and shall not find me:
and where I am, thither ye cannot come?

is not entirely clear as to its bearing on
the matter. It possibly points to this line
of thought—that circumcision on the Sab¬
bath was agreeable to and actually
pointed to such a work as Jesus had
wrought, since the restoration of a man
both physically and spiritually was even
more significant than the administering
of the sign of the covenant.

25-27. Here we encounter the reflec¬
tions concerning Jesus of a group which
must be distinguished from "the people”
of verse 20. These were inhabitants of
Jerusalem who knew that the intention of
the rulers was to kill Jesus. Yet the fact
that Jesus was able to speak boldly in

S ublic made them speculate as to whether
le rulers had reversed themselves and
were now concluding that this man was
the Christ (v. 26). Further meditation on
the problem led them to dismiss this pos¬
sibility, for Jesus* origin excluded nim
from consideration (cf. 6:42). The Mes¬
siah was to be a man of mystery—no man
knoweth whence he is (cf. Mt 24:24-26).

28-31. Jesus granted, as a starting
point, that his hearers both knew him and
whence he was (v. 28). Yet even on the
earthly level, they were not properly in¬
formed, being ignorant of his birthplace
and presumably also of the circumstances
behind his birth (cf. v. 52). They were
ignorant of him in his divine being, and
thereby revealed their ignorance of God
who sent him. This rebuke brought a show
of displeasure. The men of Jerusalem
were ready to lay hands on Jesus, but were
providentially prevented from carrying
out their design (v. 30). Christ’s hour is a
reference to the time appointed by God
for his death. Some in the crowd were not
ready to dismiss the possibility that Jesus
might be the Christ. But apparently they
believed in him only on the basis of the
miracles and therefore were no different
from earlier believers who were such only
in name (cf. 2:23-25).

32-36. Always alert to what the man
in the street was saying, the Pharisees
and chief priests (Sadducees) sent officers
to capture Jesus. Such appeared again at
the arrest in the garden (18:3,12). They
constituted a Jewish police force for the
temple area. In the light of this develop¬
ment, Jesus insisted that his little while
(cf. 16:16) was not dictated by human
plots against him but by the consumma¬
tion of his work and his return to the
Father (v. 33). The search of the people
for him then would be fruitless. Time was
running out for them to seek him aright.
Dispersed among the Gentiles. Literally,

311

JOHN 7:37-46

37. In the last day, that great day of the
feast, Jesus stood and cried, saying. If any
man thirst, let him come unto me, and drink.

38. He that believeth on me, as the Scrip¬
ture hath said, out of his belly shall flow riv¬
ers of living water.

39. (But this spake he of the Spirit, which
they that believe on him should receive: for
the Holy Ghost was not yet given; because
that Jesus was not yet glorified.)

40. Many of the people therefore, when
they heard this saying, said, Of a truth this is
the Prophet.

41. Others said. This is the Christ. But
some said. Shall Christ come out of Galilee?

42. Hath not the Scripture said. That
Christ cometh of the seed of David!, and out
of the town of Bethlehem, where David was?

43. So there was a division among the
people because of him.

44. And some of them would have taken
him; but no man laid hands on him.

45. Then came the officers to the chief
priests and Pharisees; and they said unto
them, Why have ye not brought him?

46. The officers answered. Never man
spake like this man.

the dispersion of the Greeks. It probably
means the dispersion of the Jews among
the Greeks, making possible a reaching or
Greeks themselves in the Jewish syna¬
gogues. This is exactly what Jesus did
through his Church in later times; so the
statement is unconsciously prophetic (cf.
11:52).

37-39. On the last day ... of the feast.
This could have been the seventh day or
the eighth. The latter was a land of ad¬
junct to the feast and also a conclusion to
the year’s cycle of feasts. If Jesus’ refer¬
ence to thirst is consciously connected
with the priests’ practice of bringing
water in a golden pitcher each day from
the pool of Siloam and pouring it out at
the altar, then Jesus’ cry of invitation
would have special point on the eighth
day, when, it seems, this ceremony was
omitted. The thirst of the wilderness
journey had its divinely supplied satisfac¬
tion, but it recurred. Jesus offered lasting
spiritual satisfaction (cf. 4:14). Again
Judaism was exposed as inadequate. The
thought progresses; for the believer in
Jesus, who finds this satisfaction, becomes
in turn a means of blessing to others as a
conductor of rivers of living water (7:38).
Any allusion to Christ himself (cf. 19:34)
is doubtful. The scripture cannot be
identified. Some possible passages are
Ex 17:6; Isa 44:3,4; 58:11; Ezk 47:1-9;
Zech 14:8. An alternative is that John has
reference to no Scripture passage but to
the consensus of several. The promise of
new life in abundance is attributed here
to the Spirit, who is given to all who be¬
lieve. But at this time the Spirit had not
come in the epochal sense of Pentecost
(cf. 14:26; 15:26; 16:7). Glorified, i.e.,
reached the goal of his mission in death,
resurrection and ascension. It is the glo¬
rified Christ whom the Spirit mediates to
men.

40-44. The loud cry and the nature of
the words of Jesus led many of his hear¬
ers to identify him with the prophet who
should come (Deut 18:15; In 1:21; 6:14).
Others were prepared to think of him as
the Messiah. This raised the problem of
his origin. To meet the requirement of
Scripture, Messiah had to come from
David’s seed and from David’s town,
Bethlehem. The people, in their ignorance,
thought of Jesus as simply a Galilean.
Those who looked on him as a pretender
and deceiver were in favor of laying
hands on him, but were providentially
restrained (7:44).

45-49. The officers who had previously
been sent to take Jesus (v. 32) now re-

312

JOHN 7:47 -8:3

47. Then answered them the Pharisees,
Are ye also deceived?

48. Have any of the rulers or of the Phari¬
sees believed on him?

49. But this people who knoweth not the
law are cursed.

50. Nicodemus saith unto them, (he that
came to Jesus by night, being one of them,)

51. Doth our law judge any man, before
it hear him, and know what he doeth?

52. They answered and said unto him. Art
thou also of Galilee? Search, and look; for
out of Galilee ariseth no prophet.

53. And every man went unto his own
house.

CHAPTER 8

JESUS went unto the mount of Olives.

2. And early in the morning he came
again into the temple, and all the people
came unto him; and he sat down, and taught
them.

3. And the scribes and Pharisees brought
unto him a woman taken in adultery; and
when they had set her in the midst.

ported back empty-handed. They, like
others (vv. 30,44), were restrained from
laying hands on the Son of God, and they
could explain their failure only on the
ground that no man ever spoke as he did.
They sensed something supernatural in
him and were powerless to carry out their
commission. The answer of the Pharisees
is that such men ought to get their guid¬
ance from their superiors. So far the rulers
(members of the Sanhedrin) and the Phari¬
sees (the teachers of the people) had
maintained a solid front against Jesus.
Have any of the rulers . . . believed?
This remained true, but not for long,
since one of the rulers was about to de¬
clare for Jesus, or at least defend him.
The Pharisees sought to explain popular
interest in Jesus on the ground that the
people were ignorant of the Law and
were therefore cursed (cf. Deut 28:15).
Jewish sources indicate that there was
often bad feeling between the Pharisees
and the am ha-ares or people of the land.

50,51. However well the Pharisees
knew the Law, they were not abiding by
it themselves, as Nicodemus had the
courage to point out. They had sought to
arrest a man in violation of the Law,
which required that a man be heard be¬
fore he could be apprehended in this
fashion (Deut 1:16). So the Jews were
unfaithful to their own Law, on which
they prided themselves (cf. v. 19). Ig¬
noring the exposure by Nicodemus, the
Pharisees appealed to sectionalism even
as they had just appealed to class. Nico¬
demus had ventured to talk in defense of
a Galilean, as though he were one him¬
self. What had Galilee to offer? It had
produced no prophet. In thus excluding
Jesus from the ranks of the prophets, the
Pharisees revealed their own ignorance,
for Jonah at least had come from this
section (II Kgs 14:25; cf. Josh 19:13).

K. The Woman Taken in Adultery. 8:1-

11 .

Manuscript authority is strongly against
the genuineness of this paragraph (includ¬
ing 7:53), and the language is hardly
Johannine. Yet the story is clearly a true
one, which early found a place in the text
of the Fourth Gospel.

1. When in Jerusalem Jesus usually
bivouacked on the Mount of Olives.

2. As a lad he had visited the Temple
to be taught (Lk 2:46). Now he was there
to teach, with people crowding around
him. 3. The teaching session was inter¬
rupted by the arrival of scribes and Phari¬
sees, who were leading a woman ap-

313

JOHN 8:4-12

4. They say unto him. Master, this woman
was taken in adultery, in the very act.

5. Now Moses in the law commanded us,
that such should be stoned: but what sayest
thou?

6. This they said, tempting him, that they
might have to accuse him. But Jesus stooped
down, and with his finger wrote on the
ground, as though he heard them not

7. So when they continued asking him, he
lifted up himself, and said unto diem. He
that is without sin among you, let him first
cast a stone at her.

8. And again he stooped down, and wrote
on the ground.

9. And they which heard if, being con¬
victed by their own conscience, went out
one by one, beginning at the eldest, et?en
unto the last: and Jesus was left alone, and
the woman standing in the midst.

10. When Jesus had lifted up himself, and
saw none but the woman, he said unto her.
Woman, where are those thine accusers?
hath no man condemned thee?

11. She said. No man, Lord. And Jesus
said unto her. Neither do I condemn thee:
go, and sin no more.

12. Then spake Jesus again unto them,
saying, I am die light of the world: he that
followeth me shall not walk in darkness, but
shall have the light of life.

prehended in adultery. Angered at Jesus
success and frustrated by their inability to
get rid of him, these leaders now seized
on an opportunity to embarrass him be¬
fore the people. They embarrassed the
woman, too, by placing her in the midst.

5. Reminding Jesus of the requirement
of stoning for this offense (Deut 22:23,

24) , these leaders sought his verdict on
the matter. They were tempting him by
putting him in a dilemma. If he upheld
the Law, which was apparently not be¬
ing applied rigorously in such cases, he
could Be made to appear heartless. If he
advocated mercy, he could be heralded
as haying too lenient a view of the ap-

lication of the Law. If the Pharisees had
een truly concerned for the maintenance
of the Law, they would have brought the
male offender also.

6. It is useless to speculate as to what
Jesus wrote. Nothing is made of the writ¬
ing in the narrative. Only what the group
heard from him (v. 9) is crucial. 7. With¬
out sin. Not necessarily the sin in ques¬
tion, but sin in general. 9. Jesus' words
had the effect of shifting attention from
himself and the woman to the accusers.
Conscience began to do its work. Begin¬
ning at the eldest. Their age made them
leaders, and their longer experience of
sin gave them greater cause for self¬
accusation. Only two remained — the sin¬
ner and the Friend of sinners. Jesus could
have cast the stone, for he was sinless;
but he was more concerned with the re¬
habilitation of the sinner than with see¬
ing that the Law was meticulously satis¬
fied. If his word Neither do I condemn
thee, sounds too lenient, it is balanced by
the sequel, Go, and sin no more. The
Searcher of Hearts saw that there was
penitence in the heart of the woman. All
that was needed was a warning for the
future.

L. Jesus' Self-disclosure, 8:12-59.

On the side of Jesus' opponents there
was the question, “Who are you?" (v.

25) , which ^ is the perennial question.
From Christ's own standpoint he was the
light of the world, yet One who was not
of this world, the One who had come to
set men free from their sins, the eternal
“I AM.” At every point he stood in sharp
contrast to his objectors. The physical set¬
ting was still the Temple (v. 20).

12. I am the light of the world. The
background for this statement may reside
in the practice of lighting the candelabra
in the Court of the Women (where the
treasury was located, v. 20) during the

314

JOHN 8:13-23

13. The Pharisees therefore said unto him,
Thou bearest record of thyself; thy record is
not true.

14. Jesus answered and said unto them,
Though I bear record of myself, yet my rec¬
ord is true: for I know whence I came, and
whither I go; but ye cannot tell whence I
come, and whither I go;

15. Ye judge after the flesh; I judge no
man.

16. And yet if I judge, my judgment is
true: for 1 am not alone, but I and the
Father that sent me.

17. It is also written in your law, that the
testimony of two men is true.

18. I am one that bear witness of myself,
and die Father that sent me beareth witness
of me.

19. Then said they unto him, Where is
thy Father? Jesus answered, Ye neither know
me, nor my Father: if ye had known me, ye
should have known my Father also.

20. These words spake Jesus in the treas¬
ury, as he taught in tiie temple: and no man
laid hands on him; for his hour was not yet
come.

21. Then said Jesus again unto them, I go
my way, and ye shall seek me, and shall die
in your sins: whither I go, ye cannot come.

22. Then said the Jews, Will he kill him¬
self? because he saith, Whither I go, ye can¬
not come.

23. And he said unto them. Ye are from
beneath; I am from above: ye are of this
world; I am not of this world.

Feast of Tabernacles, and in the glory
cloud of the wilderness wanderings which
those lights were intended to represent,
and also in the creation light (1:4, 9), now
conceived in spiritual terms. He is the light
of life.

13-18, Ready to find fault, the Phari¬
sees objected to such self-testimony and
labeled it untrue (v. 13). Self-testimony is
often untrue and therefore needs support
from others; but in Jesus’ case, his wit¬
ness to himself was true, for he had ab¬
solute knowledge of his own origin and
destiny. Naturally there was no human
witness who could-corroborate such mat¬
ters (v. 14). The Pharisees judged (i.e.,
came to an opinion) on mere fleshly con¬
siderations. They were blinded to spiritual
truth (cf. I Cor 2:14). On the other hand,
when Jesus judges (though he did not
come for that purpose primarily — cf. Jn
3:17), it is properly a verdict, and so can
stand eternally, for it is true. The Father
endorses it and shares in it (v. 16). If the
testimony of two men is true (the Law re¬
quired at least two witnesses as a safe¬
guard of justice; Deut 17:6), how much
more valid is the witness of Christ, who
has the Father as witness along with him¬
self (Tn 7:18). The witness of the Father
at Christ’s baptism and transfiguration
are well-known features of the Synoptic
record.

19,20, Where is thy Father? In other
words. If he is an absentee, we cannot
profit from his witness. This is "a su¬
preme formulation of Jewish misunder¬
standing and unbelief” (E. C. Hoskyns,
The Fourth Gospel ). Actually, failure to
perceive the true nature of Christ was a
confession of ignorance of his Father (cf.
14:7,9). Friction flared again, but once
more Jesus was untouched, because his
course had not been completed (v. 20).

21,22. The coming or his hour would
mean for Jesus that he could go his way
(back to the Father), but not until he
should have dealt with the sin problem.
Because the Pharisees would not accept
him, they would have to die in their sins.
Their separation would be deepened and
sealed. They could not come where he
would be at that day. As Jesus’ prediction
of his departure had previously caused
perplexity (7:35), so this time it led to the
surmise that he was contemplating suicide
(v. 22). His death, however* would not
be self-inflicted; these men would help to
bring it about.

23. The prospect of ultimate separa¬
tion focused attention on present con¬
trasts: beneath . . . above; of this world'

315

JOHN 8:24-36

24. I said therefore unto you, that ye shall
die in your sins: for if ye believe not that I
am he, ye shall die in your sins.

25. Then said they unto him, Who art
thou? And Jesus saith unto them. Even the
same that I said unto you horn the begin¬
ning.

26. I have many things to say and to
judge of you: but he that sent me is true; and
I speak to the world those things which I
have heard of him.

27. They understood not that he spake to
them of the Father.

28. Then said Jesus unto them, When ye
have lifted up the Son of man, then shall ye
know that I am he, and that I do nothing of
myself; but as my Father hath taught me, I
speak these things.

29. And he that sent me is with me: the
Father hath not left me alone; for I do al¬
ways those things that please him.

30. As he spake these words, many be¬
lieved on him.

31. Then said Jesus to those Jews which
believed on him. If ye continue in my word,
then are ye my disciples indeed;

32. And ye shall know the truth, and the
truth shall make you free.

33. They answered him, We be Abra¬
ham’s seed, and were never in bondage to
any man: how sayest thou. Ye shall be made
free?

34. Jesus answered them, Verily, verily, I
say unto you. Whosoever committeth sin is
the servant of sin.

35. And the servant abideth not in the
house for ever: hut the Son abideth ever.

36. If the Son therefore shall make you
free, ye shall be free indeed.

... not of this world. Jesus declined to
speak of heaven as “that world,” for the
term world here emphasizes man in re¬
volt and distance from God. 24. The sin
which accounted for their ignorance and
hostility would lead them to a hopeless
death unless — they believed in him as
the I am (cf. Ex 3:14).

25. This was worse, from the Jews’
point of view, than the claim of verse 12,
for it was the absolute claim of deity.
Christ’s hearers demanded that he furnish
a predicate. Who art thou? Since he had
made himself sufficiently known, he was
content to rest on his previous affirma¬
tions. The Greek may possibly mean that
from the beginning he was all that he had
been affirming (cf. 1:1). 26. The many
things he might have said further would
all have been true, but they would only
have added to the condemnation of their
hearers (cf. the many things which Jesus
could say to the disciples, which would
only add to their perplexity; 16:12).
Yet opposition would not shut the mouth
of Jesus. He would continue to speak
to the world.

28. The death of the Son of man, his
lifting up on the cross (cf. 3:14; 12:32)
would vindicate him in the sense that it
would lead to resurrection and exaltation,
which in turn would bring the convict¬
ing ministry of the Spirit. Some, at least,
would come to know that his claim that
he was the Eternal had not been idly
spoken (Acts 2:41; 4:4; 6:7).

30-32. The claims of Jesus, so simple
and so lofty, impressed some of those
who were present. Many believed. Yet
before long they were picking up stones
to cast at him (8:59). It is the old story
of pseudo faith. In this case, they did not
abide in his word — which is necessary
for true discipleship, and which opens the
way to knowing the truth more fully —
to the point of oeing set free through it
(v. 32). These compact statements are
amplified in what follows.

33. The Jews resented the implica¬
tion that they were not free. As Abra¬
ham’s seed they had a standing superior
to that of any other people (cf. Gal 4:22),
They were sons of the heavenly King.
They ignored, in this case, their political
bondage to Rome, as being irrelevant.
34. Their bondage lay deeper than the
external relations of life. The committing
of sin puts one in the position of being
the servant of sin. 35. The Son (Christ)
abides in the house of the Father for ever
as the true Isaac. Ishmael, though he be
Abraham’s seed, must go out. So with the

316

JOHN 8:37-48

37. I know that ye are Abraham’s seed;
but ye seek to kill me, because my word hath
no place in you.

38. I speak that which I have seen with
my Father: and ye do that which ye have
seen with your father.

39. They answered and said unto him,
Abraham is our father. Jesus saith unto
them, If ye were Abraham’s children, ye
would do the works of Abraham.

40. But now ye seek to kill me, a man that
hath told you the truth, which I have heard
of God: this did not Abraham.

41. Ye do the deeds of your father. Then
said they to him, We be not bom of fornica¬
tion; we have one Father, even God.

42. Jesus said unto them, If God were
your Father, ye would love me: for I pro¬
ceeded forth and came from God; neither
came I of myself, but he sent me.

43. Why do ye not understand my
speech? even because ye cannot hear my
word.

44. Ye are of your father the devil, and
the lusts of your father ye will do: he was a
murderer from the beginning, and abode not
in the truth, because there is no truth in him.
When he speaketh a lie, he speaketh of his
own: for he is a liar, and the father of it.

45. And because I tell you the truth, ye
believe me not.

46. Which of you convinceth me of sin?
And if I say the truth, why do ye not believe
me?

47. He that is of God heareth God’s
words: ye therefore hear them not, because
ye are not of God.

48. Then answered the Jews, and said
unto him, Say we not well that thou art a Sa¬
maritan, and hast a devil?

arrogant Jews. 36. The truth which makes
free (8:32) is now seen to be personal.
The Son, who is the truth (14:6), makes
men free (cf. Gal 4:4-7).

37. The Lord was willing to concede
that his hearers were the seed of Abra¬
ham in the ordinary sense. But their an¬
tagonism to him showed that they were
not spiritually akin to Abraham, who
was a man of faith and obedience. 38,
Their inspiration came from a father other
than Abraham, one whose sinister identity
Christ soon declared. 39. Abraham's chil¬
dren should be able to produce Abra¬
ham s works. He acted on revelation from
God. 40. Christ had spoken the truth (not
simply truth as distinct from error, but
the truth about his relation to the Father
and the truth about his mission). Instead
of receiving it, as Abraham would have
done, these Jews sought to kill the Son
of man.

41. They did have a father, whom they
imitated, whose works they reproduced,
but it was not Abraham. The Jews re¬
taliated by a slur: “We be not born of
fornication.” The we is emphatic. Under¬
lying this is apparently the charge of il¬
legitimacy leveled at Jesus (this same
charge colors Matthew s report of the
birth of Jesus). We, the Jews were saying,
are those who truly have God for our
Father whatever your claims may be. We
go back of Abraham to God himself. 42.
Jesus refuted the claim by the simple fact
that their attitude toward him was not
one of love, of family affection. He knew
he had come from God, no matter what
they might think.

43,44. The true reason for their failure
to receive him was their kinship with
the devil. He was their father. No wonder
they acted as he does (cf. Mt 23:15). His
special sins are lying (seen in connection
with the temptation in the garden) and
murder (in the incitement of Cain to slay
his brother —I Jn 3:12). 45,46. Because
they were of die devil, the liar, they
would not accept the truth from Christ.
Yet they could not convict him of sin.
That being so, they should have accepted
his testimony. 47. The very failure to ac¬
cept his word sealed the fact that they
were not of God.

48. Smarting under a series of rebukes,
the Jews struck back by calling Jesus
a Samaritan, i.e., one not worthy of be¬
ing called a member of the people of
God even though ho lived on Israelitish
territory. A deep*’ note may be struck
here if the intent is i ; repeat the slur about
the birth of Jesus. The Samaritans were

317

JOHN 8:49 — 9:7

49. Jesus answered, I have not a devil; but
I honor my Father, and ye do dishonor me.

50. And I seek not mine own glory: there
is one that seeketh and judgeth.

51. Verily, verily, I say unto you. If a man
keep my saying, he shall never see death.

52. Then said the Jews unto him, Now we
know that thou hast a devil. Abraham is
dead, and the prophets; and thou sayest. If a
man keep my saying, he shall never taste of
death.

53. Art thou greater than our father Abra¬
ham, which is dead? and the prophets are
dead: whom makest thou thyself?

54. Jesus answered, If I honor myself, my
honor is nothing: it is my Father that hon-
oreth me; of whom ye say, that he is your
God:

55. Yet ye have not known him; but I
know him: and if I should say, I know him
not, I shall be a liar like unto you: but I
know him, and keep his saying.

56. Your father Abraham rejoiced to see
my day: and he saw it, and was glad.

57. Then said the Jews unto ‘him. Thou
art not yet fifty years old, and hast thou seen
Abraham?

58. Jesus said unto them. Verily, verily, I
say unto you, Before Abraham was, I am.

59. Then took they up stones to cast at
him: but Jesus hid himself, and went out of
the temple, going through die midst of them,
and so passed by.

CHAPTER 9

AND as Jesus passed by, he saw a man which
was blind from his birth.

2. And his disciples asked him, saying,
Master, who did sin, this man, or his parents,
that he was bom blind?

3. Jesus answered, Neither hath this man
sinned, nor his parents: but that the works of
God should be made manifest in him.

4. I must work the works of him that sent
me, while it is day: the night cometh, when
no man can work.

5. As long as I am in the world, I am the
light of the world.

6. When he had thus spoken, he spat on
the ground, and made clay of the spitde, and
he anointed the eyes of the blind man with
the clay,

7. And said unto him. Go, wash in the
pool of Siloam, (which is by interpretation,
Sent.) He went his way therefore, and
washed, and came seeing.

mixed stock, born of the commingling of
Israelites and foreigners. Seeking to ac¬
count for Jesus’ strong outbursts against
them (cf, v. 52), the Jews charged him
with having a devil (demon).

49,50. Jesus denied the allegation. To
say such a thing as this about him was
sheer contempt, a dishonoring of him
which would be brought into judgment by
the Father. 51,52. Turning to another
claim, Jesus promised deathlessness for
those who would keep his word. This led
to ridicule from the Jews, who interpreted
his word physically. They knew that death
had claimed the people of God, even
Abraham.

53-58. Did Jesus imagine that he was
greater than Abraham and the prophets?
The answer is twofold. Abraham knew
that Another greater than himself was to
come. He saw Christ's day (was this in¬
sight not given most clearly at the offer¬
ing of Isaac? See Rom 8:32). Did this
mean that Jesus had seen Abraham? The
Jews rejected this as ridiculous, for Jesus
was a man in middle life, at the most
(Jn 8:57). This led to the second great
claim of Jesus respecting his relation to
Abraham. Before Abraham was, I am
(cf. v. 24). Abraham was not in the be¬
ginning with God. 59. Such assertions
sounded blasphemous. Once again stones
were poised to end such claims, but again
the Lord eluded his opponents and went
his way.

M. The Restoration of the Man Bom
Blind. 9:1-41.

This section has affinity with 8:12, for
now Christ's claim that he was the light
of the world received demonstration. It
also has close connection with the fol¬
lowing chapter, for 10:21 indicates some¬
thing of the impression made by this mir¬
acle.

1-7. The performing of the sign. Jesus
saw the man; then the disciples asked
about him. The interest of Jesus quick¬
ened theirs, but from a different stand¬
point. To the disciples the blind man was
the occasion for theological speculation;
to Jesus he was a human being to be pit¬
ied and helped. The question of the dis¬
ciples (v. 2) was grounded in the belief
that bodily infirmity or suffering was due
to sin, whether of parents (Ex 20:5) or of
the man himself, presumably on the basis
of the soul's pre-existence, which some
Jews held. Jesus dismissed the thought of
any special sin on the part of the man or
his parents and invited consideration of
an entirely different approach. God had

318

JOHN 9:8-17

8. The neighbors therefore, and they
which before had seen him that he was
blind, said, Is not this he that sat and
begged?

9. Some said. This is he: others said, He is
like him: but he said, I am he.

10. Therefore said they unto him. How
were thine eyes opened?

11. He answered and said, A man that is
called Jesus made clay, and anointed mine
eyes, and said unto me, Go to the pool of Si-
loam, and wash: and I went and washed, and
I received sight.

12. Then said they unto him. Where is
he? He said, I know not.

13. They brought to the Pharisees him
that aforetime was blind.

14. And it was the sabbath day when
Jesus made the clay, and opened his eyes.

15. Then again die Pharisees also asked
him how he had received his sight. He said
unto them. He put clay upon mine eyes, and
I washed, and do see.

16. Therefore said some of the Pharisees,
This man is not of God, because he keepeth
not the sabbath day. Others said. How can a
man that is a sinner do such miracles? And
there was a division among them.

17. They say unto the blind man again,
What sayest thou of him, that he hath
opened thine eyes? He said, He is a prophet.

permitted this condition to demonstrate
His glory, as His power would become
operative in this case (v. 3). Jesus called
the disciples from idle speculation to ac¬
tion. The time for labor (day) was all too
short. In the better manuscripts the text
reads, We must work. The Master was
linking the disciples with himself. It was
their work as well as his, even though
he did it unaided (v. 4). The thought an¬
ticipates 14:12. Jesus now repeated the
majestic claim of 8:12, as though to apply
this truth to the miracle about to be per¬
formed (v. 5). Anointing the eyes of the
blind man with clay was not necessary for
the cure, but it served to put the man s
faith to a severe test. Would he obey? (cf.
Naamans healing) John suggests a sym¬
bolic significance in the name of the pool
— Siloam (sent). Presumably the name
originated because of the “sending” or is¬
suing of the waters from the spring into
the pool. In the present circumstance this
name bears a higher sense, pointing to
Christ as the one sent of die Father, a
truth repeatedly set forth in this Gospel.
Obedience issued in the gift of sight (v. 7).

8-12. Neighbors and passers-by gath¬
ered around the restored man. The one
who sat and begged — a natural occupa¬
tion for one so afflicted — now looked so
different that he created a problem of
identification. Who was he? His own af¬
firmation of identity settled the discussion
(v. 9). The next question, quite naturally,
concerned the manner of the cure. Resist¬
ing any temptation to enlarge on the story,
the erstwhile blind man repeated the steps
faithfully. The third question was equally
inevitable. Who had anointed the eyes
and given the command to wash? Here
no answer could be given (cf. 5:13). More
light was to come in this matter (w. 35-
38).

13-17. The group just mentioned de¬
cided it had a duty to perform, namely,
to take the man to the Pharisees, because
of the extraordinary nature of what had
occurred. Besides, the cure had taken
place on the sabbath day (v. 14). Once
more the man was obliged to give an ac¬
count of the miracle. His report was
briefer this time, perhaps indicating that
he was losing patience at being interroga¬
ted so much (9:15). The report created
division (schisma) among these religious
leaders, who were doubtless meeting in¬
formally. This element is prominent in
John, especially that deeper cleavage,
noted so often, between faith and unbe¬
lief (1:11,12; 3:36, etc.). One group
could see nothing beyond the fact that

319

JOHN 9:18-26

18. But the Jews did not believe concern¬
ing him, that he had been blind, and re¬
ceived his sight, until they called the parents
of him that had received his sight.

19. And they asked them, saying, Is this
your son, who ye say was bom blind? how
then doth he now see?

20. His parents answered them and said.
We know that this is our son, and that he
was bom blind:

21. But by what means he now seeth, we
know not; or who hath opened his eyes, we
know not: he is of age; ask him: he shall
speak for himself.

22. These words spake his parents, be¬
cause they feared the Jews: for the Jews had
agreed already, that if any man did confess
that he was Christ, he should be put out of
the synagogue.

23. Therefore said his parents, He is of
age; ask him.

24. Then again called they the man that
was blind, and said unto him, Give God the
praise: we know that this man is a sinner.

25. He answered and said. Whether he be
a sinner or no 9 1 know not: one thing I know,
that, whereas I was blind, now I see.

26. Then said they to him again. What
did he to thee? how opened he thine eyes?

the Sabbath had been broken. Others
among them had difficulty in concluding
aiat a sinner could accomplish such things.
But their voices did not prevail. Still, to
divert attention from their own perplexity,
the Pharisees began questioning the man
himself. What did he think of his benefac-
tor? He showed'more discernment than
the leaders. Surely his friend could be no
less than a prophet (v. 17). Indeed he was
that, a prophet mighty in deed (here)
and also in word (4:19; cf. Lk 24:19).

18-23. Instead of Pharisees, Jews are
mentioned here, probably not as denoting
a different body, out as emphasizing their
official position and their hostility to Jesus
(as often in this Gospel). These men
reckoned that God would not have per¬
mitted a miracle on the Sabbath, so there
must have been something amiss with the
man s account. They thought it would be
wise to check with his parents (9:18). The
parents were positive on two matters:
this was their son; he had been born
blind. They could venture to agree also
that he was now able to see, since die
Jews had said this themselves. But beyond
this they refused to go, even though they
may have known the means if not the
who of the miracle (v. 21). Fear caused
them to rest all responsibility with their
son to state the case. It was apparently
common knowledge that the Jews (rulers)
had decided before this time to excom¬
municate any person who acknowledged
Jesus as the Christ, i.e., the promised Mes¬
siah.

24-34. The man who had gained his
sight was recalled for further questioning.
Give God the praise (glory). Tnat is, give
us the truth. See Josh 7:19. But their
opening words revealed that they were
not conducting an investigation. Their
minds were sealed. They hoped to break
the man's testimony. Unable to gainsay
the miracle,^ they persisted in regarding
Jesus as a sinner. Instead of entering in¬
to debate — before, he had countered the
charge of sinner with his own estimate
that Jesus was a prophet-the cured
man turned to safe ground, his own ex¬
perience. Here he could say, I know.
Once blind, he was now able to see.
Others could testify of him the same
things — parents, neighbors, friends —but
the statement was far more meaningful
coming from his lips. The Jews' affirma¬
tion of knowledge was bombast, an ex
cathedra utterance; this man's confession
had the weight of simple truth behind it.
Weakly the Jews went back over the same
ground about the means by which the

320

JOHN 9:27-41

27. He answered them, I have told you al¬
ready, and ye did not hear: wherefore would
ye hear it again? will ye also be his disciples?

28. Then they reviled him, and said. Thou
art his disciple; but we are Moses' disciples.

29. We know that God spake unto Moses:
as for this fellow, we know not from whence
he is.

30. The man answered and said unto
them. Why herein is a marvelous thing, that
ye know not from whence he is, and yet he
hath opened mine eyes.

31. Now we know that God heareth not
sinners: but if any man be a worshipper of
God, and doeth his will, him he heareth.

32. Since the world began was it not
heard that any man opened the eyes of one
that was born blind.

33. If this man were not of God, he could
do nothing.

34. They answered and said unto him,
Thou wast altogether bom in sins, and dost
thou teach us? And they cast him out.

35. Jesus heard that they had cast him
out; and when he had found him, he said
unto him. Dost thou believe on the Son of
God?

36. He answered and said, Who is he.
Lord, that I might believe on him?

37. And Jesus said unto him, Thou hast
both seen him, and it is he that talketh with
thee.

38. And he said. Lord, I believe. And he
worshipped him.

39. And Jesus said, For judgment I am
come into this world, that they which see not
might see; and that they which see might be
made blind.

40. And some of the Pharisees which were
with him heard these words, and said unto
him. Are we blind also?

41. Jesus said unto them, If ye were blind,
ye should have no sin: but now ye say, We
see; therefore your sin remaineth.

miracle was performed (v. 26).

Sensing that the purpose of the ques¬
tioning was not to learn the facts, the
man became impatient. Why did they
want a second statement when they did
not accept the first (v. 27)? Thoroughly
disgusted, he began to do some needling
of his own. Will ye also be his disciples?
Now the Jews began to resort to verbal
abuse, accusing the man of being Jesus'
disciple, something he had not affirmed
at all. Moses had given the Sabbath law,
and they were standing under his ban¬
ner. Jesus was an interloper, a disturber
of the religious peace. The real issue was
the observance of the Law versus the
freedom of Christs regime. If the Jews
had read all of Moses and read him
aright, they would not have rejected
Jesus (cf. 5:45). As it was, they stead¬
fastly refused to believe that God had
spoken through him (9:29). He was an
upstart. This attitude seemed unreason¬
able to the man bom blind. It was mar¬
velous (remarkable, amazing) that such
men, who a few moments before were
so confidently saying, we know, did not
know whence Jesus was—a man who had
done something notable. Where, then,
was their infallibility in religious matters?
From the Jews themselves, doubtless, he
had heard the point which now he threw
back at them, that God would not hear
sinners. The argument was sound. Trapped
as a result of their own interrogations,
the Jews resorted to vilification. The
mans former state of blindness proved
that he had been born in sins (cf. 9:2)
and was unfit to teach them. When they
cast him out, they did not formally ex¬
communicate him, but rather expelled him
from their presence, which might have led
to expulsion from the synagogue later.
The man had not confessed Jesus as the
Christ, but simply that he was of God.

35-41. Jesus, who first saw the man in
his blind condition, then healed him, now
found him (cf. 5:14). The outcasts met —
Jesus, the one cast out long before, and
the man who had been so disillusioned by
his experience with the leaders of his peo¬
ple. But the meeting was not for the pur-

S ose of mutual condolence. Dost thou be-
eve on the Son of God? This was both
a challenge to faith and an assertion of
deity. Some of the best manuscripts read
Son of man here, which does not materi¬
ally change the sense, since this denotes
the man from heaven (cf. 3:13). The ques¬
tion found the heart of the man onen and
ready to believe. He simply asked for
identification of the One sent from God.

321

JOHN 10:1-6

CHAPTER 10

VERILY, verily, I say unto you. He that en-
tereth not by the door into the sheepfold,
but climbeth up some other way, the same is
a thief and a robber.

2. But he that entereth in by the door is
the shepherd of the sheep.

3. To him the porter openeth; and the
sheep hear his voice; and he calleth his own
sheep by name, and leadeth them out.

4. And when he putteth forth his own
sheep, he goeth before them, and the sheep
follow him; for they know his voice.

5. And a stranger will they not follow, but
will flee from him; for they know not the
voice of strangers.

6. This parable spake Jesus unto them;
but they understood not what things they
were which he spake unto them.

It was time for the self-disclosure, much
of the woman of Samaria
(4:26). This time the mans use of Lord
was certainly more meaningful (the RSV
kjs rendered the occurrence in 9:36 by
Sir ). He had thought of his benefactor
as a worshiper of God (v. 31); now he
was prepared to worship Him (v. 38).
This was far more than deference to a
great man; it was religious worship. The
episode does not close without accenting
the division made by Jesus. One saw the
light of day and passed on to see the
light of life. Others, with supposedly
greater knowledge of spiritual things,
were nevertheless blind, and their contact
w |th Christ sealed that blindness (v. 39).
The boast, we see, since it assumed a wis¬
dom that did not include faith in the Son
of Cod, amounted to a confession of
blindness due to the sin of closing their
eyes to him who was the light of the
world.

N. Christ the Good Shepherd. 10:1-42.

The setting is still Jerusalem. A con¬
nection between the presentation of Christ
as the Good Shepherd and the events of
the preceding chapter is readily perceived.
The Pharisees, acting like hirelings, had
no real concern for the sheep, as evi¬
denced by their attitude toward the blind
man. When this one had been cast out,
Jesus came and welcomed him into His
fold.

1-6. The teaching here is called a
parable (v. 6), but the word differs from
the usual term. It denotes a figure of
speech. Here Jesus was laying the ground¬
work for the application of the figure to
himself in the section which follows.

1. Sheepfold. An enclosure where the
Sheep were sheltered for the night, usual¬
ly adjoining the house. It had a single
door. One bent on robbery would try to
climb the wall. 2,3. The one who guarded
the door was the porter, in contrast to the
shepherd, who gained admittance from
the porter. There is only one shepherd
here. Christ has no rival, though there are
undershepherds in his Church. His per¬
sonal interest in the sheep is attested by
his calling them by name (cf. 1:43). The
presence of other sheep is suggested. Not
all those who were numbered among the
people of God in that time could be called
the Lords sheep. Leadeth them out—in
contrast to the act of the Pharisees in ex¬
pelling the man bom blind. Confidence in
the shepherd is based on the voice, which
reveals the person (cf. Gen 27:22). No
stranger can get the flock to follow him,

322

JOHN 10:7-14

7. Then said Jesus unto them again,
Verily, verily, I say unto you, I am the door
of the sheep.

8. All that ever came before me are
thieves and robbers: but the sheep did not
hear them.

9. 1 am the door: by me if any man enter
in, he shall be saved, and shall go in and out,
and find pasture.

10. The thief cometh not, but for to steal,
and to kill, and to destroy: I am come that
they might have life, and that they might
have it more abundantly.

11. I am the good shepherd: the good
shepherd giveth his life for the sheep.

12. But he that is a hireling, and not the
shepherd, whose own the sheep are not,
seeth the wolf coming, and leaveth the
sheep, and fleeth; and the wolf catcheth
them, and scattereth the sheep.

13. The hireling fleeth, because he is a
hireling, and careth not for the sheep.

14. I am the good shepherd, and know my
sheep, and am known of mine.

even if he succeeds in climbing up into
the fold. 6. Jesus’ audience did not catch
the import of his teaching (cf. 9:41).

7-18. The Lord explained the figure in
terms of his own person and mission.

7. The truth is greater than the forms
through which it is conveyed. In real life
the shepherd could not be identified with
the door. But the thought is too valuable
to let slip (cf. 14:6). 8. All that ever came
before me. This is not a reference to holy
men of die old covenant, but to the Jew¬
ish leaders who had gained a hold on the
nation before he raised his voice. Thieves
are those who simply steal. Robbers are
those who also commit violence (cf. Mt
23:25). The sheep did not hear them. A
case in point was the blind man, who had
turned away from these leaders in disgust.

9. Did Jesus refer to undershepherds
of the flock or to all believers? Favorable
to the former viewpoint is the fact that
entering in has already been used of the
shepherd (w. 1,2). Further, to go in and
out is a familiar OT expression for the ac¬
tivity of a leader (I Sam 18:16; II Sam
3:25). Nevertheless, the breadth of the
language — any man — and the words
shall be saved favor an inclusive refer¬
ence. In a redemptive sense the word
save occurs infrequently in John (3:17;
5:34; 12:47). The freedom of the be¬
liever, in contrast to his situation in Juda¬
ism, seems hinted at in the going in and
out, and his new satisfaction (shall find
pasture) was a welcome change from the
aridity of the teaching to which he had
been subjected. 10. The work of the
Good Shepherd is constructive. Life an¬
swers to being saved (v. 9), and abun¬
dance answers to finding pasture. Nothing
in the original warrants the addition of
more in the translation.

11. Here the central revelation in this
whole pattern of thought is given. As the
good shepherd, Jesus fulfilled the OT rep¬
resentation of Jehovah (Ps 23:1; Isa 40:
11), and also set himself over against the
leaders who injured the flock because they
were evil in heart. Instead of taking life,
this Shepherd was prepared to give his
life for the sheep. It is a prophecy as well
as an attitude (cf. 9:17). 12. Of a differ¬
ent sort is the hireling, who cares not for
the sheep and deserts them in a crisis.
To some extent this picture reflects the un¬
faithful shepherds (leaders) of OT days as
they are rebuked in the prophets (see Ezk
34 especially).

14. The care of the Shepherd is bound
up with the mutuality of knowledge and
affection that characterizes the relation

323

JOHN 10:15-24

15. As the Father knoweth me, even so
know I the Father: and I lay down my life
for the sheep.

16. And other sheep 1 have, which are not
of this fold: them also I must bring, and they
shall hear my voice; and there shall be one
fold, and one shepherd.

17. Therefore doth my Father love me,
because I lay down my life, that I might take
it again.

18. No man taketh it from me, but I lay it
down of myself. I have power to lay it down,
and I have power to take it again. This com¬
mandment have I received of my Father.

19. There was a division therefore again
among the Jews for these sayings.

20. And many of them said, He hath a
devil, and is mad; why hear ye him?

21. Others said, These are not the words
of him that hath a devil. Can a devil open
the eyes of the blind?

22. And it was at Jerusalem the feast of
the dedication, and it was winter.

23. And Jesus walked in the temple in Sol¬
omon’s porch.

24. Then came the Jews round about him,
and said unto him, How long dost thou make
us to doubt? If thou be the Christ, tell us
plainly.

between him and the sheep. 15. A bond
of knowledge exists also between the
Shepherd and the Father who sent him.
The Son knows the will of the Father
(which includes the laying down of the
life of the Son for the sheep), and the
Father knows the Son, and consequently
knows that he can count on his obedience
in carrying out this costly mission. 16.
Fold. The same word is rendered sheep-
fold in 9:1. Other sheep 1 have. The
language is sovereign and prophetic (cf.
Acts 18:10). Not of this fold. Is the refer¬
ence to the Jews of the Dispersion?
Hardly, for they were basically one with
the Palestinian Jews. Jesus envisioned the
Gentiles who would respond to the Gos¬
pel. One fold. This is not the same word
as used above, and is properly rendered
;flock (cf. one Lord, one body in Eph 4:4,

5 )*

17,18. The Father loves the Son al¬
ways (17:24), but he has a special reason
for loving him because of his obedience
unto death. The death was a command¬
ment of the Father (cf. the must of 3:14;
Mt 16:21). No man could touch the Son
until his hour had come (19:11). He
would deliver up his spirit to God (19:30).
But death could not be the end. With an
equal sovereignty of command, the Son
would reverse the sentence of death and
take up his life again. He could confi¬
dently predict his resurrection.

19-21. For the third time in this Gos¬
pel we read of division (schisma) created
by Jesus among his hearers (cf. 7:43; 9:
16). Many wanted to dismiss the Lord
as demonized and unworthy of being lis¬
tened to. Others were impressed by the
words he spoke (doubtless his devotion
for the sheep) combined with the recollec¬
tion of the miracle performed on the
blind man.

22-30. Further Discussion over the
Identity of Jesus. Probably an interval of
about two months separated this occasion
from the preceding. The Feast of Taber¬
nacles belonged to the fall of the year,
and the Feast of the Dedication came in
the winter. This celebration memorialized
the cleansing and rededication of the
Temple by Judas Maccabaeus after the
sacrilege committed by Antiochus Epi-
phanes. The year was 165 b.c. Jesus was
accosted by some of the Jews as he walked
in Solomon’s porch, located in the east¬
ern portion of the Court of the Gentiles,
the largest court in the Temple area,
whioh surrounded the inner courts and
the temple proper. Their probing was
very direct. Make us to doubt. Literally,

324

JOHN 10:25-33

25. Jesus answered them, I told you, and
ye believed not: the works that I do in my
Father’s name, they bear witness of me.

26. But ye believe not, because ye are not
of my sheep, as I said unto you.

27. My sheep hear my voice, and I know
them, and they follow me:

28. And I give unto them eternal life; and
they shall never perish, neither shall any
man pluck them out of my hand.

29. My Father, which gave them me, is
greater than all; and no man is able to pluck
them out of my Father’s hand.

30. 1 and my Father are one.

31. Then the Jews took up stones again to
stone him.

32. Jesus answered them, Many good
works have I showed you from my Father;
for which of those works do ye stone me?

33. The Jews answered him, saying. For a
good work we stone thee not; but for blas¬
phemy; and because that thou, being a man,
makest thyself God.

lift up our soul In other words, Jesus
was keeping them in suspense. They
wanted a straight answer. Was he the
Christ or not?

Our Lord put his finger on the diffi¬
culty. It was not lack of information but
lack of willingness to believe.' His own
testimony should have been sufficient; if
not, in their case, then his works had a
witness to bear for him (cf. 14:11). There
was no lack of clarity in his case; the
trouble lay with them. Evidently they did
not belong to him, since they had not
been willing to follow him. They per¬
ceived that nis shepherd teaching meant
a new order, and they were not prepared
to leave the Judaism they knew, to which
they clung. Yet the new order offered
blessing and security which they could
not have known in their Pharisaism. Christ
offered eternal life as a gift (10:28; cf. v.
10). In saying that they should never
perish if they belonged to his sheep,
Jesus used the strongest form of state¬
ment known to the language. This cer¬
tainty was* possible because the life of¬
fered was grounded in his gift (Rom 11;
29) rather than in human achievement.
His own sheep are safe also from alien in¬
fluences — neither shall any man pluck
them out of my hand. The sheep belong
to Christ because they are the Fathers
ift to him (10:29). Naturally the Father
as a stake in their preservation. Since he
is supreme — greater than all — it is un¬
thinkable that any power will be able to
snatch them away from his protective
hand (cf. Rom 8:38,39). The conclusion of
the matter is that no separation can be
made between the Father and the Son.
They are more than collaborators; they
are one in essence (the word one is not
masculine — one person — but neuter, one¬
ness of being).

31-33. For the second time Jesus was
menaced with stoning by his opponents
(cf. 8:59). The provocation here was his
claim of oneness with the Father, amount¬
ing to blasphemy in the eyes of the Jews,
who denied Jesus’ heavenly origin. In
meeting their opposition, the Lord did not
depend on repetition of his claim or en¬
largement on it, but turned from his words
to his works. They were the easier to un¬
derstand and appreciate. Many good
works. Attention had been focused mainly
on a few, but these were representative of
others which are not reported (20:30).
They were good works, as was to be ex¬
pected if they emanated from the Father.
Could the Jews seriously mean to stone
a man because of good works? In an-

325

JOHN 10:34-42

34. Jesus answered them, Is it not written
in your law, I said, Ye are gods?

35. If he called them gods, unto whom
the word of God came, and the Scripture
cannot be broken;

36. Say ye of him, whom the Father hath
sanctified, and sent into the world. Thou
blasphemest; because I said, I am the Son of

37. If I do not the works of my Father,
believe me not.

38. But if I do, though ye believe not me,
believe the works; that ye may know, and be¬
lieve, that the Father is in me, and I in him.

39. Therefore they sought again to take
him; but he escaped out of their hand,

40. And went away again beyond Jordan
into the place where John at first baptized;
and there he abode.

41. And many resorted unto him, and
said, John did no miracle: but all things that
John spake of this man were true.

42. And many believed on him there.

swer, the Jews brushed aside all refer¬
ence to works, which they could not deny,
and returned to the issue of Jesus’ words,
which they felt bound to deny on the
ground of blasphemy. To them Jesus was
a man who had dared to make himself out
to be God. On this ground they sought his
death now, and on this ground they would
seek it later (19:7).

34-38. In this impasse the one hope
of finding a basis for further discussion
lay in appeal to the law (there are strong
manuscript witnesses favorable to the
omission of your), since the Jews accepted
that. Law is used here in the broad sense
as referring to the OT Scriptures. The
words in question. Ye are gods, occur in
Ps 82:6, in reference to Hebrew judges.
Gods word had invested them with a
certain divinity of status as his representa¬
tives. Since die Scripture (with special
reference to the passage in question)
could not be broken so as to enable men
to reject the teaching, how could objec¬
tion be raised against him whom the
Father had specially set apart and sent in¬
to the world? For Christ to have said less
than to affirm that he was the Son of God
would have been to speak an untruth.
To affirm his sonship was not blasphemy
(Jn 10:36). If the Jews could not test his
verbal claims, they could at least judge
on the basis of the works (w. 37,38; cf.
vv. 25,32). It should be possible to
progress through the works to a faith in
the person. This is the thrust also in 20:
30,31.

39-42. The repeated assertion of one¬
ness with the Father caused a threat of
violence once more. It was time for the
Lord to depart from the city. He found
refuge at Bethany, beyond Jordan, where
John had formerly baptized (v. 40). Even
in retirement he could not be hid. People
remembered what John had said about
him, and they were able to note the dif¬
ference between John’s ministry, as de¬
void of miracle, and that of Jesus, which
was marked by signs. Clearly the greater
one had come, as John had stated. Un¬
belief was no longer reasonable. Many
put their trust in Jesus there. Their faith
throws into dark relief the stubborn un¬
belief of the leaders at Jerusalem.

O. The Raising of Lazarus. 11:1-57.

This account includes the narrative of
the sickness, death, and resurrection of
Jesus’ friend and the reaction of official
Judaism to the miracle. It concludes with
a notice of the heightened popular inter¬
est in this man who was stirring the na-

326

JOHN 11:1-8

CHAPTER 11

NOW a certain man was sick, named Laza¬
rus, of Bethany, the town of Mary and her
sister Martha.

2. (It was that Mary which anointed the
Lord with ointment, and wiped his feet with
her hair, whose brother Lazarus was sick.)

3. Therefore his sisters sent unto him,
saying. Lord, behold, he whom thou lovest is
sick.

4. When Jesus heard that, he said, This
sickness is not unto death, but for the glory
of God, that the Son of God might be glo¬
rified thereby.

5. Now Jesus loved Martha, and her sister,
and Lazarus.

6. When he had heard therefore that he
was sick, he abode two days still in the same
place where he was.

7. Then after that saith he to his disciples.
Let us go into Judea again.

8. His disciples say unto him, Master, the
Jews of late sought to stone thee; and goest
thou thither again?

tion. The One who had proved himself
the Light of the world by giving sight to
the blind man now showed nimself as the
Life of men, the Overcomer of death.

1-4. John gives the setting for the
miracle — the illness of Lazarus and the
communication of this fact to Jesus. Mary
and Martha are mentioned as though they
were already familiar to the reader (cf. Lk
10:38-42), but Lazarus needs introduc¬
tion because his name does not appear in
the Lucan account. It is of interest that
all three of these names occur on ossuary
inscriptions of Judea excavated in recent
years, showing that such names were
common in this period (W. F. Albright,
The Archaeology of Palestine, p. 244).
The writer anticipates his own narrative
of 12:1-9 in identifying Lazarus as the
brother of that Mary who anointed the
Lord (11:2). In conveying the informa¬
tion about Lazarus' illness to Jesus, the
sisters showed remarkable restraint,
being content simply to state the fact,
without making request (v. 3). Yet the
mention of Jesus' love for Lazarus was
a species of appeal in itself, delicate in¬
deed. This sickness is not unto death.
Even as he spoke, Lazarus was probably
already dead (cf. v. 39). The words be¬
long to a higher plane of meaning, as¬
sociated with the glory of God, which
is also that of the Son. A resurrection
would demonstrate that glory (a revela¬
tion of divine power) more fully than
restoration from a sick bed.

5,6. Jesus' love for the entire family
is noted, only to be challenged, in ap¬
pearance at least, by his own inaction
in remaining where he was for two days,
with no move to return to Bethany. The
latter part of the chapter helps to un¬
ravel this mystery. By waiting, then com¬
ing and raising Lazarus from the dead,
Jesus stirred up such opposition as to
make his own death certain. This was
the measure of his love for the family
at Bethany.

7-16. Discussion between the Lord
and his disciples over the Lazarus crisis.
Jesus proposed a return to Judea—not
Bethany, as though they might visit the
family, then return—but Judea, the cen¬
ter of opposition to himself. The dis¬
ciples caught at this immediately. It
seemed foolhardy, like walking into a
trap. Jesus had barely escaped a stoning
not long before (11:8; cf. 10:31,39). The
Master's reply may have gained point by
being spoken shortly after dawn. It ap¬
plied both to himself and to his followers.
He could safely go back to Judea as long

327

JOHN 11:0-22

9. Jesus answered, Are there not twelve
hours in the day? If any man walk in the
day, he stumbleth not, because he seeth the
light of this world.

10. But if a man walk in the night, he
stumbleth, because there is no light in him.

11. These things said he: and alter that he
saith unto them. Our friend Lazarus sleep
eth; but I go, that I may awake him out of
sleep.

12. Then said his disciples. Lord, if he
sleep, he shall do well.

13. Howbeit Jesus spake of his death: but
they thought that he had spoken of taking of
rest in sleep.

14. Then said Jesus unto them plainly,
Lazarus is dead.

15. And I am glad for your sakes that I
was not there, to the intent ye may believe;
nevertheless let us go unto him.

16. Then said Thomas, which is called
Didymus, unto his fellow disciples. Let us
also go, that we may die with him.

17. Then when Jesus came, he found that
he had lain in the grave four days already.

18. Now Bethany was nigh unto Jerusa¬
lem, about fifteen furlongs off;

19. And many of the Jews came to Mar¬
tha and Mary, to comfort them concerning
their brother.

20. Then Martha, as soon as she heard
that Jesus was coming, went and met him:
but Mary sat still in the house.

21. Then said Martha unto Jesus, Lord, if
thou hadst been here, my brother had not
died.

22. But I know, that even now, what¬
soever thou wilt ask of God, God will give it
thee.

as he was walking in the light of the
Father s will. His enemies could not
touch him until his hour had come. Then
for a brief time the darkness of spiritual
opposition would be permitted to close in
upon him (v. 9). As for the disciples, it
behooved them not to walk in the dark¬
ness of self-will and separation from him.
Lacking his light, they would indeed
stumble (cf. 9:4,5). Our friend Lazarus
sleepeth. Not knowing of his death, the
disciples interpreted this saying of the
Lord literally and found in it ground
of hope for his recovery. But Jesus had
used sleep” in a special sense as refer¬
ring to believers' death (cf. Acts 7:60;
I Thess 4:13). He followed this with
the blunt announcement. that L azar us
was dead (Jn 11:14). Another paradox
is the Saviour's saying that he was glad
he had not been there. The reason is
clear. Had he been there, Lazarus would
not have died (no one ever did in His
presence); and in that case one of the
greatest lessons of faith about to be im¬
pressed on the disciples through Lazarus’
resurrection would have been impossible
(v. 15). The disciples were never so ad¬
vanced as not to need confirmation and
development of their faith. Thomas, called
Didymus (twin), was the first to respond
to Jesus' second proposal to go into Judea
(11:15,16; cf. v. 7).

17-19. Four days. Likely Lazarus died
shortly after the messenger was sent.
Allowing a day for his travel, two days
of tarrying by Jesus, and one day for
the return, we arrive at this total. The
distance from Bethany beyond Jordan to
Bethany near Jerusalem was about twen¬
ty miles. Since the home was only two
miles from the city Jerusalem (v. 18), many
of the Jews found it possible to come
and offer condolences. Jews here does
not refer to rulers. Their presence was
two-edged, however. Having come to
Bethany as mourners, some of them re¬
turned to Jerusalem as informers (11:
46).

20-27. The meeting between Jesus
and Martha. Both sisters appear in this
account in characteristic roles. Martha,
ready for action, was the one to welcome
Jesus. Mary, absorbed in her grief, sat
still. Martha had one regret—Jesus had
not been there. What a difference his
presence would have made! Yet she
voiced no criticism. As already noted,
Lazarus was dead when the news of his
illness came to Jesus. Martha felt in Je¬
sus a tower of strength. Her words (v.
22) almost defy analysis, however. They

328

JOHN 11:23-36

23. Jesus saith unto her, Thy brother shall
rise again.

24. Martha saith unto him, I know that he
shall rise again in the resurrection at the last
day.

25. Jesus said unto her, 1 am the resurrec¬
tion, and the life: he that believeth in me,
though he were dead, yet shall he live:

26. And whosoever liveth and believeth in
me shall never die. Believest thou this?

27. She saith unto him, Yea, Lord: I be¬
lieve that thou art the Christ, the Son of
God, which should come into the world.

2$. And when she had so said, she went
her way, and called Mary her sister secretly,
saying, The Master is come, and calleth for
thee.

29. As soon as she heard that, she arose
quickly, and came unto him.

<30. Now Jesus was not yet come into the
town, but was in that place where Martha
met him.

31. The Jews then which were with her in
the house, and comforted her, when they
saw Mary, that she rose up hastily and went
out, followed her, saying. She goeth unto the
grave to weep there.

32. Then when Mary was come where
Jesus was, and saw him, she fell down at his
feet, saying unto him. Lord, if thou hadst
been here, my brother had not died.

33. When Jesus therefore saw her weep¬
ing, and the Jews also weeping which came
with her, he groaned in the spirit, and was
troubled,

34. And said, Where have ye laid him?
They say unto him, Lord, come and see.

35. Jesus wept.

36. Then said the Jews, Behold how he
loved him!

are an expression of confidence in him
as being in close touch with God and
able to get a boon from him; yet immedi- v
ate resurrection does not seem to have
been in her mind (cf. v. 24). In affirm¬
ing the resurrection of Lazarus, Jesus
did not name any time (v. 23). Martha
supplied this—at the last day; but she
said it without enthusiasm, for mean¬
while her brother lay in the embrace
of death. The Lord now moved to cor¬
rect Martha's imperfect faith (cf. v. 22)
by drawing her attention to his .lordship
over death. I am the resurrection and
the life. In this case the revelation of
word preceded the revelation of deed.
The teaching goes beyond the case of
Lazarus ana includes all who believe.
Two truths are stated here. The be¬
liever may die, as Lazarus had done,
but by Christ's power will live, i.e., ex¬
perience resurrection. But even more im¬
portant is the possession of eternal life
gained through faith in Christ. Those
who have this life can never die in the
sense of being separated from the source of
life (vv. 25,26). Challenged to believe this,
Martha made the very confession for
which this book was written (11:27; 20:
31), but she did not understand the im¬
plications of her own statement. To her,
Christ was not yet the absolute Lord of
life and death, a complete Saviour (cf.
vv. 39,40).

28-32. Jesus and Mary . Martha passed
on to Mary quietly (secretly) the news
that the Master (teacher) had come,
probably hoping to make possible a pri¬
vate meeting with Jesus for her sister.
But the Jews who were present followed
Mary to the place outside the village
where Jesus and Martha had met, for they
thought at first that she was leaving die
house to go to the grave. As token alike
of reverence and of her own helpless¬
ness, Mary fell at his feet. Her opening
words were the same as those of Martha.
Probably this sentiment had been ex¬
pressed over and over by the two after
the death of their brother.

33-37. The grief of Jesus. He groaned
in the spirit. The Greek word for
groaned, repeated in verse 38, seems
regularly to convey the thought of anger
over something. Since Christ could hardly
have felt anger toward Mary and the
mourning friends, it is probable that his
deep emotion was due to his inwardly pro¬
testing the havoc sin has brought into
the world, with sickness and death and
sorrow as its terrible entail. On the
way to the tomb, Jesus wept, breaking

329

JOHN 11:37-47

37. And some of them said. Could not this
man, which opened the eyes of the blind,
have caused that even this man should not
have died?

38. Jesus therefore again groaning in him¬
self cometh to the grave. It was a cave, and a
stone lay upon it.

39. Jesus said, Take ye away the stone.
Martha, the sister of him that was dead, saith
unto him, Lord, by this time he stinketh: for
he hath been dead four days.

40. Jesus saith unto her, Said I not unto
thee, that, if thou wouldest believe, thou
shouldest see the glory of God?

41. Then they took away the stone from
the place where the dead was laid. And Jesus
lifted up his eyes, and said, Father, I thank
thee that thou hast heard me.

42. And I knew that thou hearest me al¬
ways: but because of the people which stand
by I said it, that they may believe that thou
hast sent me.

43. And when he thus had spoken, he
cried with a loud voice, Lazarus, come forth.

44. And he that was dead came forth,
bound hand and foot with graveclothes; and
his face was bound about with a napkin.
Jesus saith unto them, Loose him, and let
him go.

45. Then many of the Jews which came to
Mary, and had seen the things which Jesus
did, believed on him.

46. But some of them went their ways to
the Pharisees, and told them what things
Jesus had done.

47. Then gathered the chief priests and
the Pharisees a council, and said, What do
we? for this man doeth many miracles.

out into tears. This was silent weep¬
ing in contrast to Christ's audible weep¬
ing over Jerusalem (Lk 19:41). The
Jews who were present saw in the weep¬
ing a proof of Jesus' great affection for
Lazarus, but they saw in it also evi¬
dence of his limitation. He had given
sight to the blind (Tn 11:9), but death
was too great for his powers (v. 37).
Perhaps in the second groaning there
was a mingling of indignation at this
shortsighted view of his power.

38-44. The miracle itself. This cave
at Bethany has been described by one
who inspected it in modem times as
of the deep rock-cut type. Take ye away
the stone. Only Christ could raise the
dead, but others could participate accord¬
ing to their ability. Martha, shocked at
such an order from Jesus, tried to inter¬
pose an objection; she thought the body
had surely begun to decompose. Four
days had elapsed since death. Without
saying what he proposed to do, Jesus
summoned Martha to faith, reminding
her of his previous words, apparently
harking back to verse 23. But this time
he stated the coming event in terms of
the glory of God (cf. 11:4). The glory
here was the power of God in operation,
declaring his sovereignty (cf. 2:11).
There could be no turning back now;
the stone was removed (v. 41). One
thing more remained to be done. For the
sake of the people (literally, the multi -
tude) it had to be made clear that what
was about to be done would be done
through the community of life and
power enjoyed by the Son with the
Father—that they might believe. This
was not a request to be heard but a pray¬
er of thanksgiving for a constant bond
of communion and understanding. The
hold of death was broken by the voice
of authority calling, Lazarus, come forth.
Christ had declared that the time was com¬
ing when all the righteous dead would
similarly obey that same authority (cf. 5:
28,29). The Lord left untouched the work
of loving hands that had prepared the
body for burial, that they might have
the thrill of undoing that work and set¬
ting Lazarus free. (Recall human partici¬
pation in removing the stone.)

45,46. The miracle resulted in a char¬
acteristically varying response. Many of
the Jews . . . believed; others went to
the Pharisees to report what had taken
place.

47-50. The effect upon the Sanhedrin.
This was one of many miracles. The
rulers felt completely frustrated. What

330

JOHN 11:48-57

48. If we let him thus alone, all men will
believe on him; and the Romans shall come
and take away both our place and nation.

49. And one of them, named Caiaphas,
being the high priest that same year, said
unto them, Ye know nothing at all,

50. Nor consider that it is expedient for
us, that one man should die for the people,
and that the whole nation perish not.

51. And this spake he not of himself: but
being high priest that year, he prophesied
that Jesus should die for that nation;

52. And not for that nation only, but that
also he should gather together in one the
children of God that were scattered abroad.

53. Then from that day forth they took
counsel together for to put him to death.

54. Jesus therefore walked no more
openly among the Jews; but went thence
unto a country near to the wilderness, into a
city called Ephraim, and there continued
with his disciples.

55. And the Jews’ passover was nigh at
hand: and many went out of the country up
to Jerusalem before the passover, to purify
themselves.

56. Then sought they for Jesus, and spake
among themselves, as they stood in the tem¬
ple, What think ye, that he will not come to
the feast?

57. Now both the chief priests and the
Pharisees had given a commandment, that, if
any man knew where he were, he should
show it, that they might take him.

were they to do? They expressed the
fear that all the people would believe
on him—in the sense of giving him their
support and following him as their Mes¬
siah. This would certainly bring the
Romans down on the Jews with force,
as they would interpret such a thing as a
political revolution. Then the Jews would
lose their place (Temple) and nation.
Under the Romans, since the time of
Julius Caesar, they had enjoyed certain
privileges as “the nation of the Jews.”
Exactly the situation they feared did de¬
velop as a result of the war of the Jews
against Rome, a.d. 66—70. Shaming
the group into silence with his censure,
“Ye know nothing at all,” Caiaphas laid
out a course of action that was ruthless
but simple: Get rid of the offender.
Make him die for the people, So that the
whole nation would not perish. That
year. Not a reference to tenure of office,
but to the importance of that year for
Israel and the world.

51,52. John wanted his readers to
sense the fact that this utterance of the
high priest was prophetic. The words,
so to speak, were put into his mouth. He
prophesied. Here is a Balaam who would
curse Jesus, but out of the prophecy
comes the realization of the purpose of
God that Christ should die for the na¬
tion in a redemptive, vicarious sense,
and even for a larger group, that all the
dispersed children of God (in a prospec¬
tive sense) would be brought together
(cf. 10:16). How fitting it was that one
who filled the office of high priest should
unwittingly set forth the work of Christ
as the Lamb who takes away sin!

53,54. The counsel of the high priest
solidified the purpose of the council so
that, from that time forth, it was fully
determined on Jesus* death. On this ac¬
count Jesus found it wise to retire from
the area and go to a place called Eph¬
raim, in a near-desert section. This has
been tentatively identified as a place
twelve miles or so north of Bethany,
near where the high plateau breaks away
in rugged terrain leading down to the
Jordan valley.

55-57. With the Passover at hand,
Jesus could not be absent from the city
for long. Since the time was not yet ripe,
Ephraim was no substitute for the up¬
per room. Jesus* next doings are cloaked
in silence. John shifts our attention to
die pilgrims who began to wend their
way to Jerusalem. For the most part
they were friendly to Jesus, in contrast
to die authorities, and exchanged opinions

331

JOHN 12:1-8

CHAPTER 12

THEN Jesus six days before the passover
came to Bethany, where Lazarus was which
had been dead, whom he raised from the
dead.

2. There they made him a supper; and
Martha served: but Lazarus was one of them
that sat at the table with him.

3. Then took Mary a pound of ointment
of spikenard, very costly, and anointed the
feet of Jesus, and wiped his feet with her
hair; and the house was filled with the odor
of the ointment.

4. Then saith one of his disciples, Judas Is¬
cariot, Simon’s son, which should betray
him,

5. Why was not this ointment sold for
three hundred pence, and given to the poor?

6. This he said, not that he cared for the
poor; but because he was a thief, and had the
bag, and bare what was put therein.

7. Then said Jesus, Let her alone: against
the day of my burying hath she kept this.

8. For the poor always ye have with you;
but me ye have not always.

with one another as to whether their
hero would dare to brave the opposition
of the council by coming to the feast.
There must have been many informers, if
the rulers had any hold at all upon
the people (v. 57).

P. Jesus in Bethany and Jerusalem.
12:1-50.

The events included here are: the
anointing of Jesus by Mary of Bethany
(vv. 1-11); the Triumphal Entry (w. 12-
19); the coming of the Greeks (vv. 20-
26); Jesus* consciousness of the approach¬
ing Passion (vv. 27-36); the unbelief of
the people and their rulers (vv. 37-43);
Jesus final public plea for faith (vv. 44-
50).

The supper at Bethany is narrated with
certain variations from the accounts in
Matthew and Mark. 1. Six days before
the passover, i.e., Saturday. The other
accounts give the location as the house of
Simon the leper. John alone mentions the
presence of Lazarus. 2. They made him
a supper. Simon would have felt gratitude
for his healing, and the sisters of Lazarus
for the raising of their brother from the
dead. 3. A pound (litra), a measure of
twelve ounces. Spikenard. Oil from a
plant grown in northern India, very
costly as an import into Palestine. Mary
is always associated with the feet of Jesus
(Lk 10:39; Jn 11:32). The Louse was
filled with the odour of the ointment.
This answers in its own way to the re¬
ported words of Jesus in the Synoptics
that in the world-wide preaching of the
Gospel this act would be told as a me¬
morial of the woman. The fragrance of
the act would have a wide distribution
and a lasting effect.

5. Judas estimated the value of the
nard at three hundred pence, or nearly
sixty dollars. 6. His apparent concern for
the poor was a cloak for his* own covet¬
ousness. He had just missed a chance for
theft on a larger scale than usual. Evi¬
dently he did not make a regular treas¬
urer s report. 7. Jesus shielded Mary by
cutting short the criticism. Let her alone.
It appears from the Synoptics that Judas,
stung by this rebuke, slipped out and
bargained with the chief priests to betray
the Master. Jesus saw in Mary’s act a
deep significance— against the day of
my burying hath she kept this. However
much Mary may have wished to help the
poor ordinarily, she had reserved this
precious portion for Christ. She antici¬
pated his death. In contrast to the rulers,
Mary believed in Jesus* person; in con-

332

JOHN 12:9-19

9. Much people of the Jews therefore
knew that he was there: and they came not
for Jesus’ sake only, but that they might see
Lazarus also, whom he had raised from the
dead.

10. But the chief priests consulted that
they might put Lazarus also to death;

11. Because that by reason of him many
of the Jews went away, and believed on
Jesus.

12. On the next day much people that
were come to the feast, when they heard that
Jesus was coming to Jerusalem,

13. Took branches of palm trees, and
went forth to meet him, and cried, Hosanna:
Blessed is the King of Israel that cometh in
the name of the Lord.

14. And Jesus, when he had found a
young ass, sat thereon; as it is written,

15. Fear not, daughter of Sion: behold,
thy King cometh, sitting on an ass’s colt.

16. These things understood not his disci¬
ples at the first: but when Jesus was glorified,
then remembered they that these things
were written of him, and that they had done
these things unto him.

17. The people therefore that was with
him when he called Lazarus out of his grave,
and raised him from the dead, bare record.

1$. For this cause the people also met
him, for that they heard that he had done
this miracle.

19. The Pharisees therefore said among
themselves. Perceive ye how ye prevail noth¬
ing? behold, the world is gone after him.

trast to many who believed in a general
way, her faith included the work of the
Saviour—his death.

9. Lazarus proved an attraction to
many of the people, who came to see him
as well as Jesus. These were curious but
sympathetic. 10,11. In contrast, the chief
priests found in the situation reason to in¬
clude Lazarus in their dark plotting as
one who was enhancing the cause of
•Jesus. A second murder would not have
disturbed their hardened consciences.

The next incident has become tradition¬
ally known as the Triumphal Entry, al¬
though such a title better fits Jesus’ future
coming. 12. It is clear that those who
sought to honor the Lord were pilgrims,
not residents of Jerusalem. They had
come for the feast of Passover. 13. John
alone mentions the use of palm branches.
They are cited by the writer of II Mac¬
cabees (10:7) in connection with the
rededication of the Temple by Judas Mac-
cabaeus after its desecration by the Syri¬
ans. Hosanna. A Hebrew term meaning.
Save , 1 pray (cf. Ps 118:25). In the NT
its use is confined to this incident. At
times it was not so much a prayer as an
ascription of praise, and such is its use
here. Jesus was being saluted as King of
Israel, who had come with the authority
of the Lord (Jehovah). These people were
looking to him to establish David’s king¬
dom with power (cf. Mk 11:10). The
crowd was filled with Messianic expecta¬
tion (cf. Jn 6:15).

14,15. Jesus . . . found. The story is
given in Mk 11:1-6. John is the only
Evangelist who describes the animal as
a young ass (onarion). Jesus’ act fulfilled
the prophetic word (Zech 9:9). The ass,
better than the horse, symbolized the
meek and peaceful character of the King
of Israel. This in itself declared that
Jesus’ understanding of the event dif¬
fered from that of the throng. 16. Only
when Tesus was glorified, only when the
Spirit had come to instruct and bring the
things of Christ to their remembrance
(7:39; 14:26), did the disciples view this
whole scene in the light of Scripture and
the plan of God.

17,18. John informs his readers that no
small part of the enthusiasm displayed
during the march on Jerusalem was due
to the raising of Lazarus. The people
who were with Jesus on that occasion
bare record (kept bearing witness). An¬
other group, pilgrims to the feast who
had only heard of the miracle, advanced
to meet Jesus and hail him as their na¬
tional hero. 19. This wave of popularity

333

JOHN 12:20-27

20. And there were certain Creeks among
them that came up to worship at the feast:

21. The same came therefore to Philip,
which was of Bethsaida of Galilee, and de¬
sired him, saying, Sir, we would see Jesus.

22. Philip cometh and telleth Andrew:
and again Andrew and Philip tell Jesus.

23. And Jesus answered them, saying. The
hour is come, that the Son of man should be
glorified.

24. Verily, Verily, I say unto you, Except a
corn of wheat fall into the ground and die, it
abideth alone: but if it die, it bringeth forth
much fruit.

25. He that loveth his life shall lose it; and
he that hateth his life in this world shall keep
it unto life eternal.

26. If any man serve me, let him follow
me; and where I am, there shall also my serv¬
ant be: if any man serve me, him will my
Father honor.

27. Now is my soul troubled; and what
shall I say? Father, save me from this hour:
but for this cause came I unto this hour.

cast gloom in the camp of the Pharisees.
In their pessimism they declared that
the world (everybody concerned) had
gone after Jesus.

20. The movement toward Jesus con¬
tinued in the incident of the Greeks who
expressed a desire to see Jesus. They
were representatives of die world in a
larger sense than that suggested by the
Pharisees. It was fitting that the Greeks
should appear now, on the eve of the Pas¬
sion. They would profit from the Saviour’s
death, as would the great host of Gen¬
tiles whom they represented. Worship.
Jewish custom restricted them to the
Court of the Gentiles. Soon, in Christ,
the middle wall of partition would be
broken down. It appears that these men
resembled Cornelius of a later time. They
could be called God-fearers, but were
not proselytes who had joined the con¬
gregation of Israel. 21. Philip is a Greek
name. This disciple was a natural point
of contact with Jesus. See Jesus, i.e., have
an interview with him. 22. Andrew also
is a Greek name. This disciple seemed to
specialize in bringing people to Christ
(1:41; 6:8,9).

23. Without addressing the Greeks di¬
rectly, Jesus met their need. They would
not have to wait long to profit from his
mission — the hour is come. Glorified.
This is explained in the following verse.
In John’s Gospel glorification begins with
death and includes resurrection. 24.
Corn. Grain or seed. Nature provides a
parable of Jesus’ career. Apart from death
his life stands in isolation, with no power
of increase. Death is the key to spiritual
fruitfulness. 25. He that loveth his life.
The same principle obtains for the dis¬
ciple. “He who seeks to gather round
himself that which is perishable, so far
perishes with it: he who divests himself
of all that is of this world only, so far pre¬
pares himself for the higher life” (West-
cott, op. cit.) 26. Let him follow. Serving
Christ involves following him, even unto
death. This will be rewarded by sharing
the glorious future with him, including
recognition by the Father. This prospect
is open to any man (Greek as well as
Jew). 27. By speaking of these things,
Jesus was made more acutely conscious
of the price he would soon be paying for
the fulfillment of his office as Redeemer.
Save me. This is a touch of Gethsemane
distress. Jesus’ natural inclination was to
be saved from the hour that was drawing
near. Such a prayer bears eloquent testi¬
mony to the awfulness of the hour. But
Jesus’ commitment was so complete that

334

JOHN 12:28-40

28. Father, glorify thy name. Then came
there a voice from heaven, saying, I have
both glorified it, and will glorify it again.

29. The people therefore that stood by,
and heard it, said that it thundered: others
said, An angel spake to him.

30. Jesus answered and said. This voice
came not because of me, but for your sakes.

31. Now is the judgment of this world:
now shall the prince of this world be cast
out.

32. And 1, if 1 be lifted up from the earth,
will draw all men unto me.

33. This he said, signifying what death he
should die.

34. The people answered him, We have
heard out of the law that Christ abideth for
ever; and how sayest thou, The Son of man
must be lifted up? who is this Son of man?

35. Then Jesus said unto them, Yet a little
while is the light with you. Walk while ye
have the light, lest darkness come upon you:
for he that walketh in darkness knoweth not
whither he goeth.

36. While ye have light, believe in the
light, that ye may be the children of light.
These things spake Jesus, and departed, and
did hide himself from them.

37. But though he had done so many mir¬
acles before them, yet they believed not on
him:

38. That the saying of Esaias the prophet
might be fulfilled, which he spake, Lord,
who hath believed our report? and to whom
hath the arm of the Lord been revealed?

39. Therefore they could not believe, be¬
cause that Esaias said again,

40. He hath blinded their eyes, and hard¬
ened their heart; that they should not see
with their eyes, nor understand with their
heart, and be converted, and I should heal
them.

he had to face it. That was why he came.
So the prayer was not prolonged.

28. Another prayer took its place.
Glorify thy name. The Father would do
this as he enabled the Son to face his
hour and accomplish his mission. I have
. . . glorified. The glory of the Son, mani¬
fested in life and work thus far, reflected
glory on the name of the Father. Again,
namely, in the Passion, which would issue
in resurrection and exaltation. 29. The
people, limited in their understanding,
misinterpreted the Fathers witness.

31. Jesus’ hour would bring not only
suffering for him but judgment upon the
sinful world that would put him on the
cross, and ruin for Satan, who heads up
the world system. The expelled Christ
would expel the one who drives men to
reject Him (cf. Col 2:15). 32. Christ him¬
self, when in apparent defeat, would
actually be in position to draw men to
himself by the power of his sacrifice.
Glory would triumph over shame. Vic¬
tory would shine through dark tragedy.
All men, the Greeks included, would
come to know the pull of his redeeming
love. Unto me. Salvation is unto Christ
as well as through him. 33. What (sort
of) death. The lifting up answers to cru¬
cifixion. Jesus knew he would not die by
stoning.

34. The Christ (Messiah) whom the
people had learned to expect from the
law (OT in general) abiaeth for ever.
How, then, could Jesus as the Son of
man fulfill this expectation by being lifted
up to die? Such a Son of man cud not
agree with their Messianic expectations.
The hopes they had entertained at
Christ's entry into Jerusalem were now
dashed. 35,36. Before the contact with
the people was broken, Jesus warned
them that the light was going to shine
only for a limited time. If they did not
receive it, darkness would cover them.

The warning apparently went un¬
heeded. John summarizes the resistance to
the light that continued to the end (vv. 37-
43). 37. The miracles had not brought
the multitudes to faith in the Lord. Only
samples of the miracles out of many are
found in John. 38. This lack of faith was
in agreement with the prophetic an¬
nouncement of Isaiah (53:1). Signifi¬
cantly, this is the chapter in Isaiah that
gives prominence to the death of Mes¬
siah. 39,40. They could not believe. Their
hardness of heart made this inevitable.
Blinded . . . hardened. This activity of
God cannot be viewed as deliberately
planned to make faith impossible for

335

JOHN 12:41-13:1

41. These things said Esaias, when he saw
his glory, and spake of him,

42. Nevertheless among the chief rulers
also many believed on him; but because of
the Pharisees they did not confess him, lest
they should be put out of the synagogue:

43. For they loved the praise of men more
than the praise of God.

44. Jesus cried and said. He that believeth
on me, believeth not on me, but on him that
sent me.

45. And he that seeth me seeth him that
sent me.

46. 1 am come a light into the world, that
whosoever believeth on me should not abide
in darkness.

47. And if any man hear my words, and
believe not, I judge him not: for I came not
to judge the world, but to save the world.

48. He that rejecteth me, and receiveth
not my words, hath one that judgeth him:
the word that I have spoken, the same shall
judge him in the last day.

49. For I have not spoken of myself; but
the Father which sent me, he gave me a
commandment, what I should say, and what
I should speak.

50. And I know that his commandment is
life everlasting: whatsoever I speak there¬
fore, even as the Father said unto me, so 1
speak.

CHAPTER 13

NOW before the feast of the passover, when
Jesus knew that his hour was come that he
should depart out of this world unto the
Father, having loved his own which were in
the world, he loved them unto the end.

those who desire to believe. Rather, this
is the answer of God to unbelief. The
Lord would have to heal them if they
converted (turned to him), so his faithful¬
ness is not impugned. Judicial hardening
is a phase of divine judgment. The quo¬
tation is from Isa 6:10. I should heal,
Christ becomes the subject here. 41. His
glory, i.e., Christ's. Even as Isaiah fore¬
saw His sufferings (cf. v. 38), so he saw
His glory (Isa 6).

42,43. Nevertheless prepares the read¬
er for an exception to the generally hard¬
ened condition of Israel. The'identity of
these rulers who ‘‘believed” is unknown.
Unwillingness to confess Christ, however,
throws doubt on the complete genuine¬
ness of the faith of these men (cf. 2:23-
25). They proved themselves unworthy of
divine commendation.

At this point John introduces Jesus'
final presentation of himself to the nation.
44,45. Cried, emphasizing the public
character of the teaching and its urgency.
Jesus reaffirmed his commission from the
Father (12:44) and his oneness with him
(v. 45). 46. A light. Cf. 1:7-9; 3:19; 8:
12; 9:5; 12:35. 47,48. If the words of
Christ were rejected now, they would act
as judge in the last day. His words would
never pass away. 49. Jesus had said
only what the Father had given him
to speak. How then could he be guilty of
blasphemy or untruth? 50. Life everlast¬
ing. This is found in the spoken word of
Jesus, even as it is present in himself as
the Word (6:63; 1:1,4,18).

HI. Christ's Ministry to His Own. 13:1
-17:26.

A. The Foot Washing. 13:1-17.

From the Synoptics we learn how Jesus
sent two of his disciples to prepare the up¬
per room for the feast and the fellowship
he had planned to have with his dis¬
ciples (Lk 22:7-13).

1, Now before die feast of the passover.
This raises questions. Was the meal in the
upper room a fellowship meal, or was it
truly the Passover? In two other passages
John seems to say that the Passover had
not yet come (13:29; 18:28). It is clear
from the Synoptics that Jesus and die
disciples did eat the Passover. This dat¬
ing in Tohn may represent a protest
against the official Jewish observance of
the day, on the ground of following a
different calendar, in line with the prac¬
tice of the Qumran sect (Matthew Black,
“The Arrest and Trial of Jesus and the
Date of the Last Supper,” in New Testa-

336

JOHN 13;2-8

2. And supper being ended, the devil hav¬
ing now put into the heart of Judas Iscariot,
Simon’s son, to betray him;

3. Jesus knowing that the Father had
given all things into his hands, and that he
was come from God, and went to God;

4. He riseth from supper, and laid aside
his garments; and took a towel, and girded
himself.

5. After that he poureth water into a
basin, and began to wash the disciples’ feet,
and to wipe them with the towel wherewith
he was girded,

6. Then cometh he to Simon Peter: and
Peter saith unto him, Lord, dost thou wash
my feet?

7. Jesus answered and said unto him,
What I do thou knowest not now; but thou
shalt know hereafter.

8. Peter saith unto him. Thou shalt never
wash my feet. Jesus answered him. If I wash
thee not, thou hast no part with me.

ment Essays : Studies in Memory of T.
W . Manson, ed. by A. J. B. Higgins, pp.
19-33). Another possibility is that the
references in Jn 13:29 and 18:28 to the
Passover as still future are to be ex¬
plained as references to the Feast of Un¬
leavened Bread, which was sometimes
called the Passover (Lk 22:1). This be¬
gan immediately after Passover and con¬
tinued for a week. Even so, the meal re¬
ferred to here seems to have been held
before the Passover, whether it be re¬
garded as a proper observance of the an¬
nual feast or not. Hour. Viewed here not
from the standpoint of suffering but of
vindication and return to the Father (cf.
19:30; Lk 23:46). Loved them unto the
end. Or, at the end (at the conclusion of
days of preparation and anticipation).
This expression (eis telos) may also mean
“unto the utmost” (cf. I Thess 2:16).

2. Supper being ended. Another read¬
ing, widely adopted in modem transla¬
tions, yields the meaning, while supper
teas going on. The action taken by Jesus
to wash the disciples' feet would have
been more appropriate then than later.
The love of Jesus stands in sharp con¬
trast to the hatred of Satan and Judas.
3. Possessed of the knowledge of his au¬
thority, of his divine origin, and of his
certain return to the Father, Jesus did
not disdain to humble himself to per¬
form a menial service. This is the genius
of the spirit of the Incarnation. 4,5. The
materials for washing the feet were pres¬
ent (cf. Lk 22:10), but there was no
servant (Jesus had requested complete
privacy). One of the disciples might nave
volunteered, but all were too proud.
About this time they were disputing as
to which of them should be regarded as
the greatest (Lk 22:24).

6. It cannot be determined whether or
not Christ came to Peter first of all.
What is clear is Peter’s sense of the
unfitness of having the Lord perform
this service on him. The pronouns thou
and my are emphatic. Boldly the disciple
said what he was thinking. 7. In Jesus’
reply there is a similar emphasis on I
and thou. Now . . . hereafter. Not a
reference to heaven or to the events of
the evening, but to the enlightenment of
the Spirit later on. 8. More impressed
with the inequity of the situation than
with its hidden meaning, Peter insisted
that Jesus should never wash his feet.
But tne rejoinder of the Lord lifted the
act from one of menial service to one
of spiritual significance. To be unwashed

337

JOHN 13:948

9. Simon Peter saith unto him. Lord, not
my feet only, but also my hands and my
head.

10. Jesus saith to him, He that is washed
needeth not save to wash his feet, but is
clean/ every whit: and ye are clean, but not
all.

11. For he knew who should betray him;
therefore said he, Ye are not all clean.

12. So after he had washed their feet, and
had taken his garments, and was set down
again, he said unto them. Know ye what I
have done to you?

13. Ye call me Master and Lord: and ye
say well; for so I am.

14. If 1 then, your Lord and Master, have
washed your feet; ye also ought to wadi one
another’s feet.

15. For I have given you an example, that
ye should do as I have done to you.

16. Verily, verily, I say unto you. The
servant is not greater than his lord; neither
he that is sent greater than he that sent him.

17. If ye know these things, happy are ye
if ye do them.

18. I speak not of you all: I know whom 1
have chosen: but that the Scripture may be
fulfilled, He that eateth bread with me hath
lifted up his heel against me.

by Christ is to be unclean, to have no
part with him. 9. The alternative of
being sundered from Christ was far worse
to Peter than the shame of being min¬
istered unto in this way by his superior.
Hence the impulsive inclusion of hands
and head. All other parts were, of course,
covered. Peter wanted nothing excluded
that could be washed.

10,11. Peter needed to know that the
virtue in the washing was not quantita¬
tive, for the act was symbolic of in¬
ward cleansing. Washed (from loud) de¬
notes a complete body bath. Wash . . .
feet. Here the word is niptd, appropriate
for the washing of individual portions of
the body, as in the previous narrative.
The washing of regeneration makes one
clean in Gods sight. This is symbolized
in Christian baptism, which is adminis¬
tered only once. Further cleansing of the
spots of defilement is not a substitute
for the initial cleansing but has mean¬
ing only in the light of it (cf. I Jn 1:9).
Ye are clean, but not all. The reference
is to Judas. Jesus knew his heart and
his plan (cf. 6:70,71). For clean, see
15:3. Judas was an unregenerated man.

12. Know ye what I have done to
you? The divine side of the act had al¬
ready been explained in terms of cleans¬
ing, but the human side needed to be
set forth—the act as symbolic of what
disciples ought to do for one another.
13,14. If their superior, the one who
was Lord and Master (teacher), was will¬
ing to perform this service for them,
surely they ought to do it for one another.
Humility is not essentially self-abnega¬
tion but losing oneself in service to
others. 15. An example. This rules out
any thought of foot-washing as a sacra¬
ment. Scripture is silent about the prac¬
tice save as a loving ministration exer¬
cised as a matter of hospitality (I Tim
5:10).

B. The Announcement of the Betrayal.
13:18-30. Judas had been on the Lord's
mind even during the foot-washing (vv. 10,
11). Now it was impossible to keep
back any longer the disclosure that a
betrayal would occur. In great wisdom
Jesus succeeded in letting Judas know
that He was aware of his intentions and
in detaching him from the company. He
thus provided the right kind of atmos¬
phere in which to proceed with His
teaching.

18. I speak not of you all. Judas could

338

JOHN 13:19-30

19. Now I tell you before it come, that,
when it is come to pass, ye may believe that I
am he.

20. Verily, verily, I say unto you, He that
receiveth whomsoever I send receiveth me;
and he that receiveth me receiveth him that
sent me.

21. When Jesus had thus said, he was
troubled in spirit, and testified, and said.
Verily, verily, 1 say unto you, that one of you
shall betray me.

22. Then the disciples looked one on an¬
other, doubting of whom he spake.

23. Now there was leaning on Jesus’
bosom one of his disciples, whom Jesus
loved.

24. Simon Peter therefore beckoned to
him, that he should ask who it should be of
whom he spake.

25. He then lying on Jesus’ breast saith
unto him. Lord, who is it?

26. Jesus answered, He it is, to whom I
shall give a sop, when I have dipped it And
when he had dipped the sop, he gave it to
Judas Iscariot, the son of Simon.

27. And after the sop Satan entered into
him. Then said Jesus unto him, That thou
doest, do quickly.

28. Now no man at the table knew for
what intent he spake this unto him.

29. For some of them thought, because
Judas had the bag, that Jesus had said unto
him, Buy those things that we have need of
against the feast; or, that he should give
something to the poor.

30. He then, having received the sop,
went immediately out; and it was night.

not be expected to profit by the example
given in the foot-washing. I know whom
I have chosen — Judas included. The
Scripture had pre-written the treachery
of this man (Ps 41:9). Not all the verse
is quoted, for the first half is not applic¬
able. 19. Any temptation on the part
of the other disciples to question the
wisdom of Jesus in the choice of Judas
was thus precluded, for Christ was not
being taken by surprise. When the Pas¬
sion was over, these men would be able
to look back and believe in their Lord
more firmly than ever. 20. Judas would
not go forth as representative of Christ,
but these men would. They bore the
Saviour’s name and authority. Those who
responded would be responding to Christ.
This principle is grounded in Jesus’ own
relation to the Father. 21. Jesus now re¬
vealed the cause of the troubled state of
his heart. A betrayer was in the midst-
one of you.

22. Perplexity about the identity of the
betrayer gripped the apostolic circle. Ju¬
das had played his part well. He was
unsuspected by his fellows. 23. The ‘be¬
loved disciple’ occupied a place im¬
mediately next to Jesus at the table. He
could lean on the Saviour’s bosom be¬
cause of the reclining position custo¬
marily used. 24. Anxious to learn who
the betrayer was, Peter, too far away to
ask Jesus in person, beckoned John to
inquire of the Lord. 25,26. In response
to the whispered question of John, Je¬
sus identified the betrayer, not by name
but. by indicating that he was the one
to whom He would hand the sop, a mor¬
sel given in token of special favor and
friendship. He handed it to Judas. Iscariot
probably means “man of Kerioth,” a
town in Judea.

27. Acceptance of the sop without ac¬
ceptance of the pleading love that went
with it meant that Judas was steeling his
heart to do what he had contracted to
do—betray the Lord. He had been dis¬
covered and resented it. From this hour
Satan was fully in control. Do quickly.
Further efforts to dissuade Judas were
useless. 28. No man . . . knew. Apparent¬
ly Judas was seated next to Jesus, on the
opposite side from John. The word of
command that dismissed Judas was un¬
connected with the betrayal in the minds
of the others. 29. Knowing that Judas
was their treasurer, they assumed that
he was being sent out to make purchases
for further feasting or else to share
something with the poor (Neh 8:10). 30.
It was night. In a writing so sensitive to

339

JOHN 13:31-34

31. Therefore, when he was gone out, symbolism and underlying meaning as

Jesus said, Now is the Son of man glorified, this Gospel, these words must have spe-
and God is glorified in him. cial significance. They picture at once

32. If God be glorified in him, God shall the benighted condition of Judas through

also glorify him in himself, and shall straight- surrender to hatred of Jesus and also
way glorify him. the coming of the hour when the powers

33. Little children, yet a little while I am of darkness would engulf the Saviour,
with you. Ye shall seek me; and as I said unto

the Jews, Whither I go, ye cannot come; so C. The Upper Room Discourse. 13:31
now I say to you. —16:33. These precious words of Christ

34. A new commandment I give unto . vvere spoken in the light of his impend-

you. That ye love one another; as I have departure to the Father and had in

loved you, that ye also love one another. If 1 ®.™ conditions under which the Lord s

followers would have to carry on with¬
out his personal presence (16:4). Three
principal strands of teaching are discern¬
ible: (1) commands concerning the task
set before the disciples, which was a fruit¬
bearing witness undergirded and per¬
meated with love; (2) warnings about
the opposition to be faced from the
world and from Satan; and most of all
(3) an exposition of the divine provi¬
sions by which the disciples would be
sustained and made triumphant in the
coming days. From time to time the
Lords teaching was interrupted by ques¬
tions, showing that the disciples lacked
understanding at many points.

31-35. Announcement of the departure
and command to love one another.
31. Now is the Son of man glorified.
With the exit of Judas, the stage
was rapidly being set for that series of
events that would bring glory to the Son
and to the Father. In death Christ would
be glorified in the eyes of the Father (cf.
I Cor 1:18,24). The Father would see in
the death of the cross the fulfillment of
his own purpose. Only after the Resurrec¬
tion would the disciples sense the glori¬
fication. 32. God shall also glorify him in
himself. In the resurrection and exalta¬
tion of Jesus and in the pouring out of
the Spirit upon the disciples, God would
make it manifest that the One who was
obedient unto death and was now hon¬
ored for his fidelity, was one with him¬
self, even as he had claimed.

33. Little children. Tender affection is
sharpened by the poignancy of farewell.
The Jews might seek him out of curiosity,
and his own out of personal attachment;
in either case, however, it would be vain
for them to seek him in any physical
sense. 34. There was something, however,
to which they could properly devote their
energies. A new commandment . . . love
one another. It was new in that the love
was to be exercised toward others not be-

340

JOHN 13:35 - 14:2

35. By this shall all men know that ye are
my disciples, if ye have love one to another.

36. Simon Peter said unto him, Lord,
whither goest thou? Jesus answered him.
Whither I go, thou canst not follow me now;
but thou shalt follow me afterward.

37. Peter said unto him. Lord, why can¬
not I follow thee now? I will lay down my
life for thy sake.

38. Jesus answered him, Wilt thou lay
down thy life for my sake? Verily, verily, I
say unto thee. The cock shall not crow, till
thou hast denied me thrice.

CHAPTER 14

LET not your heart be troubled: ye believe
in God, believe also in me.

2. In may Father’s house are many man¬
sions: if it were not so, I would have told
you. I go to prepare a place for you.

cause they belonged to the same nation,
but because they Belonged to Christ. And
it was new because it was to be the ex¬
pression of the peerless love of Christ,
which the disciples had seen in life and
would see also in death. As I have loved
you was at once the standard and the
motive power of the love that was to
be manifested. 35. Such love would in¬
evitably be a testimony to the world. It
would perpetuate the remembrance of
Christ and point to his continuing life, for
this quality of love has been seen only
in him. Men recognize the blessedness of
such love even though they cannot of
themselves produce it.

36-38. Peter refused to accept the
rospect of separation. He was told that
e could not follow Christ then, but he
could afterwards (cf. Jn 21:19). Ready to
follow now, Peter was prepared to give
up his life for his Lord. Such self-assur¬
ance called for a sad rebuke. Peters in¬
tended loyalty was to issue in base denial,
thrice committed.

Chapter 14 deals largely with specific
encouragements to counterbalance the de¬
parture of Jesus, the defection of Judas,
and the predicted failure of Peter. These
are: the ultimate provision of the Father s
house; the return of Christ for his own;
the prospect of doing greater works; un¬
limited prayer possibility; the gift of the
Holy Spirit; and the provision of Christ's
peace.

1. If Peter, the leader of the apostolic
roup, was going to fail, it is no wonder
carts were troubled. This word is used

of Jesus himself in Jn 11:33; 12:27; 13:
21. “He shared the experiences which in
us He would comfort and control” (T.
D. Bernard, The Central Teaching of
Jesus Christ). Believe is probably an im¬
perative in both cases. Everything seemed
on the verge of collapse. A renewed
faith in God was necessary. The cause of
Jesus seemed faced with defeat; so faith
in him was more needful than ever. Every
fresh test as well as every new revelation
is a summons to faith.

2. My Father’s house (cf. 2:16). The
Temple at Jerusalem, with its vast courts
and numerous chambers, suggests the an¬
titype in heaven. Many mansions. Places
of abode. The same word as in 14:23. I
would have told you. The disciple is
warranted in assuming an adequate di¬
vine provision even when it is not stated.
I go to prepare. As Peter and John had
gone ahead to prepare the chamber for
the supper, so Jesus was preceding the

341

JOHN 14:3-10

3. And if I go and prepare a place for you,
I will come again, and receive you unto my¬
self; that where I am, there ye may be also.

4. And whither I go ye know, and the way
ye know.

5. Thomas saith unto him, Lord, we know
not whither thou goest; and how can we
know the way?

6. Jesus saith unto him, I am the way, the
truth, and the life: no man cometh unto the
Father, but by me.

7. If ye had known me, ye should have
known my Father also: and from henceforth
ye know him, and have seen him.

8. Philip saith unto him. Lord, show us
the Father, and it sufficeth us.

9. Jesus saith unto him, Have I been so
long time with you, and yet hast thou not
known me, Philip? he that hath seen me hath
seen the Father; and how sayest thou then,
Show us the Father?

10. Believest thou not that I am in the
Father, and the Father in me? the words that
I speak unto you I speak not of myself: but
the Father that dwelleth in me, he doeth the
works.

rest into glory to prepare “the upper
room” for his own.

3. I will come again. Grammatically,
this is a futuristic present, emphasizing
both the certainty of the coming and the
impending nature of the event The com¬
ing does not emphasize heaven as such
but rather the reunion of Christ and his
people. Where I am - the most satisfying
definition of heaven. This spatial lan¬
guage makes it dittieult to interpret the
verse as a provision for Christ s continu¬
ing presence with his people while they
are on earth. The application of the words
to the death of the believer is inadequate
also, for in that experience the saints of
God depart to be with Christ (Phil 1:23).

4. The best text yields the rendering, And
where I am going ye know the way.

5. Thomas saw a double problem in
Jesus* utterance. Since he, as well as
others, did not understand the destina¬
tion, how could he know the way? 6.
The way. This has special prominence
because of the context. It had been
somewhat anticipated in the teaching
about the door (10:9). The truth. Christ
as truth makes the way dependable and
infallible (cf. 1:14; 8:32,36; Eph 4:20,
21). The life (cf. 1:4; 11:25). No man
cometh. The verb puts Jesus on the side of
God rather than on the side of man (he
does not say, “goeth”). “No man can attain
the Father except by perceiving the Truth
and participating in the Life which is re¬
vealed to men in His Son. Thus, while
being the guide. He does not guide to
what is beyond Himself. Knowledge of the
Son is the knowledge of God” (Hoskyns).

7. The wording suggests the disciples’
failure to know Christ as he really was.
In view of this last revelation, however,
there could be no excuse for failure to
know the Father as well as the Son.
Some manuscripts have a different read¬
ing — “If ye have come to know me (as
ye have), ye shall know my Father also.”

8. Desire for objective experience is
strong —show us the Father (cf. Ex 33:
17). Philip felt he knew God, but not as
Father in the intimate sense Jesus meant
when He spoke of Him.

9. So long time. It was pathetically
late for the request. The Son had been
revealing the Father all along (10:30).
That lay at the root of his mission (1:18).

10. Surely Philip must believe that there
was community of life between Father
and Son. Out of the union of the Son
with the Father came the words that
Jesus spoke. Out of the works which he
performed came the demonstration that

342

11. Believe me that I am in the Father,
and the Father in me: or else believe me for
the very works’ sake.

12. Verily, verily, 1 say unto you, He that
believeth on me, the works that I do shall he
do also; and greater works than these shall
he do; because I go unto my Father.

13. And whatsoever ye shall ask in my
name, that will I do, that the Father may be
glorified in the Son.

14. If ye shall ask any thing in my name, I
will do it

15. If ye love me, keep my command¬
ments.

16. And I will pray the Father, and he
shall give you another Comforter, that he
may abide with you for ever;

17. Even the Spirit of truth; whom the
world cannot receive, because it seeth him
not, neither knoweth him: but ye know him;
for he dwelleth with you, and shall be in
you.

JOHN 14:11-17

the Father was dwelling in him and acting
through him.

11. The appeal shifted from Philip to
the Eleven. Believe me. That is, accept
my testimony about my relation to the
Father. A sufficiently high view of Christ
makes his self-disclosure the final evi¬
dence. For those that need other evi¬
dence, the works are there to support the
claim. 12. Greater works. Not to be re¬
stricted to the signs such as Jesus wrought
in the days of his flesh. The works could
not be greater in quality than his, but
greater in extent. Because I go unto my
Father. This is the reason for the greater
works. The restrictions imposed on Jesus
by incarnation would be removed. His
position with the Father would be related
to the greater works in two ways: answer¬
ing the prayers of his own, and sending
the Paraclete as the unfailing source of
wisdom and strength. The works, then,
would not be done in independence of
Christ. He would answer prayer; he
would send the Spirit.

13,14. Whatsoever. The scope of
prayer. Ask. The condition of prayer. In
my name. The ground of prayer. This in¬
volves at least two things: praying in the
authority Christ gives (cf. Mt 28:19; Acts
3:6) and praying in union with him, so
that one aoes not pray outside His will.
That will I do. The certainty of prayer.
That the Father may be glorified in the
Son. The purpose of prayer. If ye shall
ask. The if is on the side of the one who
prays, not on the side of Christ.

15. If ye love me. This is the atmos¬
phere in which not only the command
to pray but all other commands of the
Lord will be honored by his servants.
Keep is imperative in the AV, but very
good manuscript authority calls for a
future form — “ye will keep.” Love is not
primarily a sentimental attachment; it is
the dynamic for obedience. My command¬
ments. Ultimately, only God can com¬
mand. Deity was speaking. 16. These
commandments can be kept only in the
power of the Holy Spirit, called here an¬
other Comforter. A better translation at
this point would be helper . At the time
the AV was translated, comforter retained
more of the original force of “strength-
ener” than it has today. The word another
puts the Spirit in the same class with
Jesus (cf. Phil 4:13). In the Spirit we have
more than an occasional helper — that he
may abide with you for ever.

17. The Spirit of truth (cf. 15:26; 16:
13). He is illuminator as well as helper.
His great theme is Christ the Truth (14:

343

JOHN 14:18-21

18. I will not leave you comfortless: I will
come to you.

19. Yet a little while, and the world seeth
me no more; but ye see me: because I live, ye
shall live also.

20. At that day ye shall know that I am in
my Father, and ye in me, and I in you.

21. He that hath my commandments, and
keepeth them, he it is that loveth me: and he
that loveth me shall be loved of my Father,
and I will love him, and will manifest myself
to him.

6; 15:26). Whom the world cannot re¬
ceive. The world is governed by the
senses. Since the Spirit cannot be seen
nor comprehended by reason, he remains
outside the world’s conscious experience
(cf. I Cor 2:9-14). Dwelleth with you. A
constant presence, compensating for the
withdrawal of the Lord. In you. Not only
with them as a presence permeating the
corporate body, but dwelling in them in¬
dividually. 18. The same subject is con¬
tinued. Comfortless. Orphans . The need
of the disciples would be met when
Christ came to them in resurrection
blessing. This would bring with it the
coming of the person of the Spirit (20:
22). As surely as the Spirit would be with
them and in them, so would Christ. It
would be impossible to differentiate the
two, just as the Son and the Father are
indivisible (cf. II Cor 3:17). Christ was
not speaking here of his future coming,
as in verse 3, but of a coming that would
meet an immediate need.

19. For only a limited time would
Christ be an object of sight to the world.
Then would come death, and though it
would be followed by resurrection, this
would not restore him to the eyes of men
(Mt 23:39). It was because these dis¬
ciples were spiritually alive that they
would be able to see him and become
partakers of his risen life. 20. At that day
these men would be able to grasp what
Jesus had been trying to tell them about
his life with the Father, which was a life
of interpenetration and communion, and
also about their own life, which had now
been likewise taken up into the divine
and infused with it. Ye shall know. Gno-
sesthe speaks of discovery. Needless to
say, this does not entitle the believer to
say that he is God or the Son of God.
Union is meaningless apart from the sepa¬
rate existence of those who compose it.

21. Jesus returned to the subject of
love and the keeping of his command¬
ments (cf. v. 15), but in view of the teach¬
ing in verse 20 now included mention
of the Father. The keeping of Christ s
commandments demonstrates love for
Christ. This love invites the answering
love of the Father, whose love for the
Son is such that he must love all who
have love for him. It brings also manifes¬
tation of the Son to the believer. What
the disciples enjoyed by way of physical
manifestation of the risen Lord to them¬
selves following the Resurrection, they
were to enjoy also in a spiritual sense
throughout the rest of their earthly pil¬
grimage.

344

JOHN 14:22-28

22. Judas saitli unto him, not Iscariot,
Lord, how is it that thou wilt manifest thy¬
self unto us, and not unto the world?

23. Jesus answered and said unto him, If a
man love me, he will keep my words: and my
Father will love him, and we will come unto
him, and make our abode with him.

24. He that loveth me not keepeth not my
sayings: and the word which ye hear is not
mine, but the Father’s which sent me.

25. These things have I spoken unto you,
being yet present with you.

26. But the Comforter, which is the Holy
Ghost, whom the Father will send in my
name, he shall teach you all things, and
bring all things to your remembrance, what¬
soever I have said unto you.

27. Peace I leave with you, my peace I
give unto you: not as the world giveth, give I
unto you. Let not your heart be troubled,
neither let it be afraid.

28. Ye have heard how I said unto you, I
go away, and come again unto you. If ye
loved me, ye would rejoice, because I said, I
go unto the Father: for my Father is greater
than I.

22. Judas . . . not Iscariot. The repu¬
tation of the betrayer was so bad that
John takes care not to permit any con¬
fusion of identification, despite the fact
that the other Judas had left the room.
This Judas could not understand a man¬
ifestation restricted to the chosen few,
not that it was impossible (that very thing
was occurring at the moment) but that it
did not seem to accord with the glory of
the Messianic office. If Christ was to come
again, why not to the world? He was per¬
plexed by Jesus’ statement in verse 19.
23. “The answer to Judas is, that the man¬
ifestation referred to must be limited, be¬
cause it can only be made where there is
that communion of love which proves it¬
self by the spirit of self-denial and sub¬
mission to the charge of Jesus” (William
Milligan and W. F. Moulton, Commen¬
tary on the Gospel of St. John). This
manifestation is not only very personal but
it leads to a permanent relation — make
our abode with him. Observe that the
Son feels free to commit the Father to a
certain course of action, another clear
indication of deity. 24. Here is the cor¬
ollary on (he negative side to the truth
of the last verse. Once more Christ af¬
firmed the unity of the Son’s word with
that of the Father.

25,26. These things — all things. The
teaching of Christ touching the new con¬
ditions of the coming age was suggestive
rather than complete (cf. 16:12). This de¬
ficiency was to be overcome by the com¬
ing of the Holy Spirit. His ministry to
believers would be, in the main, to teach
them (one of the great offices of Christ
as well; the two are combined, by im¬
plication, in Acts 1:1). All things (cf. I
Cor 2:13-15). These matters presumably
would be based on the person and work
of Christ, thus affording a continuation of
Jesus’ teaching. A part of the Spirits
work, in fact, would be that of recalling
what Christ had spoken (cf. 2:22; 12:16).

27. Peace. A frequent word in connec¬
tion with farewells (cf. Eph 6:23; I Pet
5:14). But this is a legacy rather than
merely a conventional touch. Leave (ap-
hiemi) is rarely used in this sense. An¬
other example occurs in the LXX of Ps
17:14. My peace. A distinctive brand of
peace, different from that of the world,
which would be panic-stricken at such
an hour as this, with death so near. The
gift of his peace would make his follow¬
ers unafraid, as he was (cf. 16:33).

28. The Lord had no intention of hid¬
ing the fact of his departure, but he re¬
minded them that the sadness of de-

345

JOHN 14:29-15:2

29. And now 1 have told you before it
come to pass, that, when it is come to pass,
ye might believe.

30. Hereafter I will not talk much with
you: for the prince of this world cometh, and
hath nothing in me.

31. But that the world may know that 1
love the Father; and as the Father gave me
commandment, even so I do. Arise, let us go
hence.

CHAPTER 15

I AM the true vine, and my Father is the
husbandman.

2. Every branch in me that beareth not
fruit he taketh away: and every branch that
beareth fruit, he purgeth it, that it may bring
forth more fruit.

parture was relieved by his promise to
come again. If ye loved me. Their love
was yet incomplete. Love desires the best
for the one who is loved. The disciples
should have rejoiced in his return to the
Father. My Father is greater than I. This
has nothing to do with essential being,
and so does not • contradict John 10:30
and other passages. The Father was in
position to reward the Son for obedience
unto death. There is a hint here that
blessings would come from Christ's return
to the Father that would benefit his fol¬
lowers; so their joy would not be entirely
disinterested. 29. All the outpoured
blessings of the future would corroborate
the word of Christ and would increase
the confidence and faith of the disciples
in him.

30. The prince of this world (cf. 12:
31). A reference to Satan. Here the im¬
mediate significance seems to be the be¬
trayal by judas, the tool of Satan, and
the arrest of Jesus (cf. Lk 22:53) t> Hath
nothing in me. No share in Christ's per¬
son or cause (cf. 13:8). There may be a
suggestion here of the truth that Satan
has nothing in Christ which is rightfully
his own, which he can claim or lay hold
of for his own interest. Christ is sinless
and victorious over evil. 31. The very
thing that Satan was about to effect,
namely, the death of Christ on the cross,
was the thing which the Saviour was
pressing forward to do. But he did it not
as the helpless victim of Satan but out of
love for the Father, knowing it was the
Fathers commandment (his expressed
will). Arise, let us go hence. It is by no
means certain that the command was car¬
ried out immediately. There is difficulty
in supposing that the rest of the discourse
could have been spoken in a public place,
even in the Temple.

In chapter 15 the following strands of
thought are discernible: fruit-bearing
through abiding in Christ (vv. 1-11); love
as the supreme fruit (w. 12-17); the
hatred of the world for the disciple, as
for Christ (vv. 18-25); the divine and
human witness to Christ (vv. 25-27).

1. I am the true vine. A contrast is
probably intended with Israel, a vine of
God's planting which proved unfruitful
(Isa 5:1-7). True. Real, all that a vine
should be in a spiritual sense. Christ is not
merely the root or stock, but the whole
plant. Included in him are his people.
Husbandman. Both owner and caretaker.
2. Every branch in me. To be in Christ
is a spiritual fact of incalculable impor¬
tance. Beareth not fruit. This is no would-

346

JOHN 15:3-9

3. Now ye are clean through the word
which I have spoken unto you.

4. Abide in me, and I in you. As the
branch cannot bear fruit of itself, except it
abide in the vine; no more can ye, except ye
abide in me.

5. I am the vine, ye are the branches. He
that abideth in me, and I in him, the same
bringeth forth much fruit; for without me ye
can do nothing.

6. If a man abide not in me, he is cast
forth as a branch, and is withered; and men
gather them, and cast them into the lire, and
they are burned.

7. If ye abide in me, and my words abide
in you, ye shall ask what ye will, and it shall
be done unto you.

8. Herein is my Father glorified, that ye
bear much fruit; so shall ye be my disciples.

9. As the Father hath loved me, so have I
loved you: continue ye in my love.

be follower. As there are suckers that
grow out from the plant but add nothing
to its usefulness and must be cut away,
so an unproductive child of God who per¬
sists in his own will may expect to be set
aside. God's chastening hand may even
remove such a person through death. He
purgeth it. This applies to the fruitful
branch. It is kept clean of any tendency
to dead ness or to mere growth of the
branch as distinct from production of
fruit. The object is more fruit.

3. Clean through (literally, because of)
the word. Set apart from others by hav¬
ing received Gods revelation in Christ. 4.
Abide in me, and I in you. This recalls
14:20. But there the thought relates to
position; here it relates to volition, the
decision to depend consciously upon
Christ, as the condition of fruitfulness.
Christ’s answer is an inward manifestation
— I in you. A branch detached from the
vine is necessarily unfruitful. A vital un¬
ion is in view. 5. The vine and the bran¬
ches are distinguished. From the vine
comes the life; from the branches, as a
result, comes the fruit. The order is the
same here as in 14:20 and 15:4. Our
abiding in Christ connects us with the
source of life. His abiding in us brings a
steady supply of fruit — much fruit. With¬
out me. Apart from me, severed from me.

6. It is a known fact that apart from
producing grapes the vine has no use ex¬
cept to be burned for fuel (cf. Ezk 15:
6). Men . . . they. “The indefiniteness of
the subject corresponds with the mys¬
teriousness of the act symbolized” (West-
cott). Since the subject is the bearing of
fruit and not eternal life, the burning is
a judgment upon fruitlessness, not an
abandonment to eternal destruction. The
branch is the potential of possible fruit¬
bearing, not the person himself. It speaks
here of unfruitful works (cf. I Cor 3:15).

7. The words of Christ, as well as the
person of Christ, may abide in the be¬
liever. It is the teaching of Christ that
gives rise to the proper kind of praying.
When the word of Christ dwells richly
within (Col 3:16), one may safely ask
what he will, and it shall be done. The
teaching is similar to that in Jn 14:
13,14. 8. Discipleship is a growing, dy¬
namic thing. The more fruit we bear, the
more truly are we fulfilling the pattern of
disciples, those who learn of Christ in
order to be like him. God is glorified
thereby. He is vindicated and rewarded
for his investment in the vineyard.

9. The mention of love in this connec¬
tion suggests that this is the chief item

347

JOHN 15:10-16

10. If ye keep my commandments, ye
shall abide in my love; even as I have kept
my Father’s commandments, and abide in
his love.

11. These things have I spoken unto you,
that my joy might remain in you, and that
your joy might be full.

12. This is my commandment. That ye
love one another, as I have loved you.

13. Greater love hath no man than this,
that a man lay down his life for his friends.

14. Ye are my friends, if ye do whatsoever
1 command you.

15. Henceforth I call you not servants; for
the servant knoweth not what his lord doeth:
but I have called you friends; for all things
that I have heard of my Father I have made
known unto you.

16. Ye have not chosen me, but I have
chosen you, and ordained you, that ye should
go and bring forth fruit, and that your fruit
should remain; that whatsoever ye shall ask
of the Father in my name, he may give it
you.

in the fruit which the Father is concerned
to find in his children (cf. Gal 5:22).
But this is not love in a general sense —
rather, my love, the love of Christ. When
he comes in to abide, he brings his love
with him, which in turn is the very love
enjoyed by Christ from the Father.
Christian love becomes thereby divine in
character. Continue ye in my love. Ac¬
cept no substitutes. 10. The enjoyment of
the Saviour’s love is conditioned on keep¬
ing his commandments. This is no arbi¬
trary requirement, for Christ has operated
under this rule himself in his relation to
the Father. The disciple is not above his
Lord. 11. The life of love produces joy.
Christ had it first, as the result of doing

E erfectly the Fathers will and enjoying
is love. This is imparted to his own, and
in the,process becomes personalized so
as to become their joy. Possession may
be partial at first, but the goal is to be
full, leaving no room for fear or dissatis¬
faction.

Tlie next section begins and ends with
the command to love one another. 12,13.
Here is an epitomizing of the Christian’s
obligation. It is no longer an admonition
to keep Christ’s commandments in order
to abide in his love (v. 10). It is rather
an injunction to concentrate on the one
commandment to have love for one an¬
other. As I have loved you. The measure
of Christ’s love for his own is his self-
sacrifice, in which they benefit (cf. I Jn
3:16). Such a standard can be met only
as Christ’s own love is permitted to flow
through the life of his people. The Syn¬
optic announcements of the cross by Jesus
emphasize its divine necessity; here the
motivation is love. The cross is not some¬
thing imposed but something embraced —
lay down his life. Immediate proof of love
is the willingness to give advance indi¬
cation of the purpose to die for those who
are friends. Death for them in no wise
contradicts the purpose to die for a .larger
circle, even the world itself.

14. Friendship with Jesus does not
eliminate the necessity for obedience. 15.
If this necessity seems to make servants
out of friends, there is a difference. The
servant is not taken into the confidence
of his lord. Proof of the status of friends,
in the case of the disciples, was their ad¬
mission to the counsels of Christ, includ¬
ing all that the Father had disclosed to
the Son. Nothing had been withheld.
This does not mean that all had been un¬
derstood by Jesus’ followers.

16. Lest the disciples get the impres¬
sion that they alone were in the plans of

348

JOHN 15:17-21

17. These things I command you, that ye
love one another.

18. If the world hate you, ye know that it
hated me before it hated you.

19. If ye were of the world, the world
would love his own; but because ye are not
of the world, but I have chosen you out of
the world, therefore the world hateth you.

20. Remember the word that I said unto
you. The servant is not greater than his lord.
If they have persecuted me, they will also
persecute you; if they have kept my saying,
they will keep yours also.

21. But all these things will they do unto
you for my name’s sake, because they know
not him that sent me.

God, Christ now made clear that they
had been granted their privileged position
with a view to their declaring the mes¬
sage to others. They had been chosen, not
with a view to their own pleasure or
pride. Rather, Christ ordained (appoint¬
ed) them with service in mind. Go . • .
bring forth fruit. Previously the fruit
meant love. Now it was to mean love in
action, the heralding of the message of
salvation and the winning of souls. There
is a close connection in thought with John
12:24. Remain. The same word has been
translated abide earlier in the chapter.
That there would be abiding fruit was
a gracious promise in view of the disap¬
pointing results during Jesus’ own min¬
istry, with many professing an interest in
him, only to leave him after a time.

17. This verse is transitional. The dis¬
ciples had to share love among them¬
selves, for they would not get it from the
world. At this point the word "love” all
but disappears from the passage, being
replaced by "hate” or "hatred” (eight
times in as many verses).

18. The world. Unredeemed society,
estranged from God, held in the grip of
sin and the evil one, blind to spiritual
truth and hostile to those who have the
life of God in them. Hatred would not be
visited upon the disciples in a spirit of
anti-Semitism, but as a continuation of
the hostility and hatred visited upon
Christ. The attack would move from the
Shepherd to the sheep. As surely as their
lives would reflect Christ, so surely would
they attract the hatred of sinful men (cf.
Gal 4:29). 19. Hostility is rooted in spiri¬
tual dissimilarity. The world is comfort¬
able in the presence of its own. It is cap¬
able of a certain affection for such. The
exclusiveness of the Christian society, a
redeemed community within an unre¬
deemed, excites displeasure. Rebuked by
the holiness of those who are Christ’s (cf.
v. 22), the world shows its resentment.

20. The proof of genuineness in dis-
cipleship is the correspondence between
the reaction of men to the ministry of
Jesus’ followers and the reaction of men
to Christ in the days of his flesh. Some
men would persecute them; others would
keep their word. Remember the word. The
reference is to Jn 13:16. Acts 4:13 is a
powerful illustration of Jesus’ teaching
here. Having rid themselves of Jesus, as
they thought, the rulers were dismayed
to find themselves faced by disciples who
acted as he did. 21. For my name’s sake.
Christ suffered rejection because men did

349

JOHN 15:22-27

22. If 1 had not come and spoken unto
them, they had not had sin; but now they
have no cloak for their sin.

23. He that hateth me hateth my Father
also.

24. If I had not done among them the
works which none other man did, they had
not had sin: but now have they both seen
and hated both me and my Father.

25. But this cometh to pass, that the word
might be fulfilled that is written in their law,
They hated me without a cause.

26. But when the Comforter is come,
whom I will send unto you from the Father,
even the Spirit of truth, which proceedeth
from the Father, he shall testify of me:

27. And ye also shall bear witness, be:
cause ye have been with me from the begin¬
ning.

not really know the One who sent him.
The disciples were being inducted into
the circle of the misunderstood, sharing
this distinction with their Lord.

22. This ignorance of Christ's identity
and mission was grounded in the sin of
men. Though Christ had not come to
judge but rather to save, yet his very
presence and witness stirred up manifes¬
tations of sin that otherwise would have
remained dormant. Exposed by the
Saviour, his enemies had no hiding place.
Their one resort was to banish Christ
from before their eyes. They had not had
sin. The culminating sin of unbelief and
rejection of the Saviour. 23. The cost of
hating Christ is the condemnation of hat¬
ing the Father as well. Men cannot treat
the Father in one way and the Son in an¬
other.

24. The works (complementing the
word of Christ in v. 22) were of such a
character that men had to come to a ver¬
dict for or against him. In rejecting him,
they had sin. It was sin accompanied by
hatred which logically involved the
Father in whose name the Son had come.
25. Their law. The very Scriptures which
the Jews gloried in rose up to condemn
them (Ps 69:4). Without a cause (dorean).
Such hatred is indefensible. It lacks all
ground in the one who is hated. The
same word occurs, with the same mean¬
ing, in Rom 3:24, where the ground of
salvation is presented as being God him¬
self and not the worthiness of man.

Such hatred demands a strong and fear¬
less testimony to the world. John now
describes the nature of this witness. 26,
27. The disciples would not face the
world alone. They would have a divine
helper the Spirit of truth. He would
press home the truth about men's sinful
condition and the truth about Christ, the
remedy for that sin. The Spirit was to
come under a double commission, so to
speak, being sent of the Son from the
Father, in order to testify of Christ (cf.
16:7-13). Ye also bear witness. Probably
indicative rather than imperative. From
the standpoint of association with Jesus,
which had given them the knowledge
necessary for a valid witness, they were
qualified now, since they had been with
him from the beginning — from the early
days of the ministry. Yet, to be effective,
their witness had to be joined to that of
the Spirit working in them and through
them (cf. Acts 5:32).

In chapter 16 the dominant note re¬
mains the same — the departure of Christ
and the anticipation of what this would

350

JOHN 16:1-5

CHAPTER 16

THESE things have I spoken unto you, that
ye should not be offended.

2. They shall put you out of the syna¬
gogues: yea, the time cometh, that who¬
soever killeth you will think that he doeth
God service.

3. And these things will they do unto you,
because they have not known the Father,
nor me.

4. But these things have I told you, that
when the time shall come, ye may remember
that I told you of them. And these things 1
said not unto you at the beginning, because I
was with you.

5. But now I go my way to him that sent
me; and none of you asketh me. Whither
goest thou?

mean. The thought moves along the
following lines: Christs warning of com¬
ing persecution (16:1-4 a); his departure
explained in the light of the coming of the
Spirit and his ministry to the world (16;
4 b-lij; the Spirit s ministry to believers
(16:12-15); comforts to offset the pain of
separation (16:16-28); the victory of the
Son of God (16:29-33). The theme of
persecution had been anticipated by the
previous teaching (ch. 15) on the hatred
of the world for Christ and his own.

1. These tilings have I spoken unto
you. Primarily the information about the
hatred of the world, so that the disciples
might be forearmed, but also the re¬
minder that they were witnesses to that
very world which would despise them (cf.
15:27). Responsibility stiffens character.
That ye should not be offended. The
word “offended” presents the idea of
stumbling because of an obstacle in the
path rather than because of an inner ten¬
dency to defection. On this account the
RSV rendering, to keep you from falling
away, is not wholly satisfactory. Jesus’
usual phrase is, “offended in me” (Lk 7:
23; Mt 26:31).

2. Out of the synagogues (cf. 9:22).
A most painful experience to a Jew, whose
tie with the nation was strong. Jewish be¬
lievers in Jerusalem continued to mingle
with their countrymen in the Temple af¬
ter Pentecost, showing their sense of kin¬
ship with their people. Will think that he
doeth God service. The best commentary
is the confession of Saul of Tarsus con¬
cerning his persecuting days (Acts 26:9-
11). He measured his zeal for his own re¬
ligion by the terrors and ravages he in¬
flicted on the church (Gal 1:13; Phil 3:
6 ).

3. Ignorance of Christ and his true re¬
lation to the Father helps to account for
persecution. Such ignorance does not
make the persecutor excusable. Paul
labeled himself chief of sinners on this
very accountl (I Tim 1:13-15)

4. When persecution would strike, the
memory of Christs faithfulness in warn¬
ing of these things would serve to
strengthen his servants. To meet such
things unprepared would bring dismay.
I was with you. Christ was their shield
against opposition. In the light of his
soon going away, the present teaching
took on a significance it could not have
had before.

It was now in order to think more di¬
rectly about this departure and about
what it would mean for those who re¬
mained. 5. For Christ the going meant

351

JOHN 16:6-11

6. But because I have said these things a return to the One who had sent him.

unto you, sorrow hath filled your heart. This aspect of it had not laid hold of the

7. Nevertheless I tell you the truth; It is minds of the disciples to any extent. They

expedient for you that I go away: for if I go had not asked, Whither goest thou? 6.
not away, the Comforter will not come unto Instead, they had been preoccupied with

you; but if I depart, I will send him unto their sense of loss. They were in die grip

you. of sorrow.

8. And when he is come, he will reprove 7 - It is expedient for you that I go

the world of sin, and of righteousness, and of away. The disadvantage in terms of sep-
judgment: aration and sorrow was to be outweighed

9. Of sin, because they believe not on me; b y the 8 ain occasioned by the coming of

10. Of righteousness, because I go to my Comforter (helper). One has only to

Father, and ye see me no more; compare the disciples at the end of Jesus*

11. Of judgment, because the prince of mini ? tr y with these same men after the

this world is judged. coming of the Spirit to see how greatly

they had advanced in understanding and
in the effectiveness of their service. 51 go
not . . . the Comforter will not come
(cf. 7:37-39). This is not a sign of hos¬
tility or jealousy between the Son and the
Spirit. Indeed, the Spirit had come upon
Christ to empower him for his work; and
soon he would come upon Christs follow¬
ers, as though to compensate for the loss
of the personal presence of the Lord.

8. He will reprove the world. Reprove
may equally well be rendered convict or
convince . The Spirit was to come first to
the disciples (see end of v. 7), and through
them he would undertake his mission of
convicting men. In a sense this ministry
correlates with the world s activity of per¬
secution. The world may appear to make
inroads on the Church, but there is a
counterattack in the work of the Spirit,
designed not to harm but to convert, or
at least to convict. The Spirit, working
through the apostles, produced conviction
of sin in the very city where Jesus had
been put to death (Acts 2:37).

9. Of sin. For the reason that the sin
of the world came to sharp focus in the
rejection of Jesus when there should have
been acceptance of him, the Spirit makes
this the important issue. In their blind¬
ness men were calling Jesus a sinner at
the very time their own sin was leading
them to put him to death. 10. Of right¬
eousness. The very fact that Christ could
solve the sin problem of mankind by his
redeeming death revealed his perfect
righteousness. Otherwise he would have
required a Saviour for himself. The
Father is the true judge of righteousness.
His readiness to receive the Son back into
glory is the proof that he found in him no
deficiency (Rom 1:4; 4:25; I Tim 3:16).
11. Of judgment. When those who cruci¬
fied Jesus saw that God did not inter¬
fere, they imagined that the judgment of
God was being pronounced on him.
Actually, another was being judged

352

JOHN 16:12-15

12. I have yet many things to say unto
you, but ye cannot bear them now.

13. Howbeit when he, the Spirit of truth,
is come, he will guide you into all truth: for
he shall not speak of himself; but whatsoever
he shall hear, that shall he speak: and he will
show you things to come.

14. He shall glorify me: for he shall re¬
ceive of mine, and shall show it unto you.

15. All things that the Father hath are
mine: therefore said I, that he shall take of
mine, and shall show it unto you.

there, even Satan, the prince of this
world. Satan rules by means of sin and
death. Christs triumph over sin at the
cross and over death at the Resurrection
heralded the fact that Satan had been
judged. The execution of final judgment
is only a matter of time.

At this point the thought moves away
from the world. The Spirit’s work on be¬
half of believers comes into view.

12. The discourse was not a complete
exposition of the thoughts of Jesus toward
his own. Held in reserve were many
things. It was useless to venture upon
them-, for the disciples could not bear
them. They were too immature. These
truths would become more real to them
as their experience grew. 13. The com¬
munication of these things could be safely
deferred until the Spirit of truth came,
who is a teacher as truly as the Lord
himself. All truth. Not truth in every
realm of knowledge, but truth in the
things of God in the narrower sense,
which we speak of as spiritual things (cf.

I Cor 2:10). He shall not speak of (from)
himself. He would not attempt to initiate
the things he would teach, but like the
Son (15:15), would pass on to men what
was given to him from God the Father.
One common source guarantees unity in
the teaching. Ultimately believers are
taught of God (I Thess 4:9). Things to
come. The return of Christ and attendant
events may be in view, but more im¬
mediately the things to come were the
death and resurrection of Jesus and their
effects, the very things over which the
disciples had stumbled when Jesus had
talked about them.

14. Glorify. Even as Christ was glori¬
fying the Father by his obedience unto
death, so the Spirit would glorify Christ
by making clear the significance of his
person and work. The Spirits teaching
mission would be first to receive the de¬
posit of Christ-centered truth, then show
it to believers. It follows that a ministry,
to be Spirit-directed, must be one that
magnifies Christ. 15. Since the things of
Christ include the truths concerning the
Father and his counsels, when the Spirit
communicates the things of Christ, he
communicates the whole truth.

Next the Lord dealt with the compen¬
sations that should ease the pain oc¬
casioned by his departure. These in¬
cluded the promise that the disciples
would see him again (v. 16); their joy at
seeing him (v. 22); the privilege of prayer
(vv. 23,24); increased knowledge (v. 25);

353

JOHN 16:16-22

16. A little while, and ye shall not see me:
and again, a little while, and ye shall see me,
because I go to the Father.

17. Then said some of his disciples among
themselves, What is this that he saith unto
us, A little while, and ye shall not see me:
and again, a little while, and ye shall see me:
and. Because I go to the Father?

18. They said therefore. What is this that
he saith, A little while? we cannot tell what
he saith.

19. Now Jesus knew that they were desir¬
ous to ask him, and said unto them, Do ye in¬
quire among yourselves of that 1 said, A little
while, and ye shall not see me: and again, a
little while, and ye shall see me?

20. Verily, verily, I say unto you, That ye
shall weep and lament, but the world shall
rejoice; and ye shall be sorrowful, but your
sorrow shall be turned into joy.

21. A woman when she is in travail hath
sorrow, because her hour is come: but as
soon as she is delivered of the child, she re-
membereth no more the anguish, for joy that
a man is bom into the world.

22. And ye now therefore have sorrow;
but I will see you again, and your heart shall
rejoice, and your joy no man taketh from
you.

and the sustaining love of the Father for
them (v. 27).

16. A little while. The phrase occurs
seven times in four verses. This refers to
the short interval that remained before his
burial, when the disciples would no long¬
er see him with the eyes of physical sight.
The second little while designates the in¬
terval between his burial and his resur¬
rection, after which they would see him
again. Here the word see is not the same
as in the first occurrence. It conveys here
the thought of perception as well as of ob¬
servation. Something of the meaning of
this drama of redemption, which was now
so mysterious, would dawn upon these
men. The last clause, because I go to the
Father, does not have sufficient manu¬
script authority to be retained in the text.

17. The words of Jesus were beyond
the grasp of the disciples. Individuals
among them had asked questions before
this. These men (some of his disciples),
too timid to voice their perplexity openly,
conferred with one another instead of
addressing the Lord. In this verse the
words, because I go to the Father, are
genuine. They are easily explained on the
basis of Jesus' use of them in verse 10.
This fact of his departure is the all-ab¬
sorbing concern. 19,20. Recognizing their
burning desire to have an answer to the
problem of the little while in its twofold
application, Jesus offered to supply an an¬
swer, t yet not the precise answer they
were hoping for. But he did indicate what
the little while would mean for them in
each instance. In the former, they would
weep while the world rejoiced, for the
death of the Saviour would bring utterly
different reactions from believers than
from the people of the world (cf. Rev
11:10). But the very thing that would
bring sorrow would be turned into an
occasion of joy when the disciples were
able to see the cross in the light of die
Resurrection, when the second "little
while" would break upon them.

21. Jesus drew an analogy from human
life for the supplanting of sorrow with joy.
A womans travail pains bring sorrow, but
she forgets her pain in the joy of the
birth. It may be significant that a man
is said to be bom (rather than a child).
Christ in resurrection as the first-bom
from the dead (Col 1:18) joins with him¬
self the new man, his Church, to which
he imparts his risen life. 22. The joy of
reunion would be an abiding experience;
the second separation, occasioned by the
Lord’s ascension, would not affect that
joy (Lk 24:51-53).

354

JOHN 16:23-30

23. And in that day ye shall ask me noth¬
ing. Verily, verily, I say unto you. What¬
soever ye shall ask the Father in my name,
he will give it you.

24. Hitherto have ye asked nothing in my
name: ask, and ye shall receive, that your joy
may be full.

25. These things have I spoken unto you
in proverbs: but the time cometh, when I
shall no more speak unto you in proverbs,
but I shall show you plainly of the Father.

26. At that day ye shall ask in my name:
and I say not unto you, that 1 will pray the
Father for you:

27. For the Father himself loveth you, be¬
cause ye have loved me, and have believed
that 1 came out from God.

28. I came forth from the Father, and am
come into the world: again, I leave the
world, and go to the Father.

29. His disciples said unto him, Lo, now
speakest thou plainly, and speakest no prov¬
erb.

30. Now are we sure that thou knowest all
things, and needest not that any man should
ask thee: by this we believe that thou earnest
forth from God.

23. In that day. The Lord was think¬
ing of the conditions that would prevail
after his return to the Father. In the in¬
termediate period of the forty days after
the Resurrection, the disciples did ask
something (Acts 1:6). But when he was
taken up, all opportunity for questions
such as were now being asked would be

one. This does not mean there would

e total lack of communication. The door
of prayer would be open. If they would
but ask, the Father would give the an¬
swers to their perplexities and would meet
their needs. In my name (see the com¬
ment on 14:13,14). 24. Asked nothing.
Here the word “asked” is used in the sense
of making petition rather than framing a
question. Due to the presence of Jesus in
their midst, asking in his name had been
unnecessary. But in the new day that was
coming, their joy at seeing Jesus again
would be maintained by this intercourse
of prayer.

25. Proverbs. Not maxims, but ob¬
scure sayings. His teaching was often
enigmatical to his followers. But a change
was coming. “The return of Jesus to the
Father inaugurated a new era, in which
the Lord speaks to His disciples no long¬
er obscurely but clearly and openly; it
is presumed that the readers of the Gos¬
pel understand that He speaks to them
through the Spirit which they have re¬
ceived” (Hoskyns, The Fourth Gospel).
26,27. In the future, prayer would indeed
be in the name of Christ, but not in the
sense that the Son would be the means
of overcoming some sort of hesitancy or
resistance in the Father which otherwise
believers would encounter. On the con¬
trary, the Father loveth them, and is
ready to receive them because of their
attitude toward his beloved Son. In con¬
trast to the world, they have loved and
trusted the Son as the one sent of God.

28. What the faith of the disciples
should encompass is now set forth in its
simplest and boldest outline. The first
half of the statement had been affirmed
more than once by one or more of the
group; the second part deals with the
burden of this discourse, the going away
of their leader. Now he put this departure
sharply and clearly —I leave the world,
and go to the Father.

At this point the discourse was almost
concluded. It ended on a double note —
the pathetic failure of those Jesus had
tried to instruct, and his own triumph,
aided by the presence of the Father. 29,
30. Encouraged alike by the commenda-

355

JOHN 16:31 -17:3

31. Jesus answered them. Do ye now be¬
lieve?

32. Behold, the hour cometh, yea, is now
come, that ye shall be scattered, every man
to his own, and shall leave me alone: and yet
1 am not alone, because the Father is with
me.

33. These things I have spoken unto you,
that in me ye might have peace. In the world
ye shall have tribulation: but be of good
cheer; I have overcome the world.

CHAPTER 17

THESE words spake Jesus, and lifted up his
eyes to heaven, and said. Father, the hour is
come; glorify thy Son, that thy Son also may
glorify thee:

2. As thou hast given him power over all
flesh, that he should give eternal life to as
many as thou hast given him.

3. And this is life eternal, that they might
know thee the only true God, and Jesus
Christ, whom thou hast sent.

tion of their faith and by the plain speak¬
ing of Jesus concerning his career, the
disciples imagined'that they were bask¬
ing in the superior knowledge of the Son
of God. 31,32* A rude awakening was
in store for them. They would be scattered
(at the time of the arrest of Jesus) and
he would be left alone, yet he would
have the help of the Father. 33. For their
protection he provided his peace (cf. 14:
27), which they would need as they
faced the tribulation in store for them in
the world. This is not only peace amid
conflict, but peace which rests in the as¬
surance of a victory now won by their
champion over the world. Christ’s victory
is the objective reality which makes valid
the inward gift of his peace.

D. The Great Prayer. 17:1-26. Jesus
included himself in this prayer (vv.
1-5), but his chief concern was for
his own. In both sections the element of
dedication is strongly mingled with peti¬
tion.

1. Father. Used regularly in Jesus’
prayers, six times here. The hour is come.
The time is undefined, as something well
known between Father and Son. It was
at once the time for suffering and for
glorification. Glorify thy Son. Enable him
to fulfill his course, accomplishing the
salvation for which he came. Plainly
Christ did not seek some honor here for
his own sake, for in his own glorification
through death, resurrection, and exalta-
.tion, he sought only to glorify the Father.

2. This glorification of the Father in¬
cludes in it the elevation of the Son to
glory and power, where he is head over
all things (cf. Mt 28:18). Power means
authority. Here it has especially in view
the granting of eternal life, on the basis
of Christ’s finished work. The beneficiaries
are described as those whom the Father
has given to the Son. This is the descrip¬
tion of the disciples which recurs most
often throughout the prayer (w. 2,6,9,11,
12,24).

3. Eternal life is set forth in terms of
knowing God (cf. I Jn 5:20). The Jews
did not know God, though they knew
much about him. It is the claim of this
verse and this whole Gospel that the
knowledge of God which brings eternal
life comes only through the knowledge
of the Son. Since the Father and the Son
are one, the knowledge is one. The knowl¬
edge of God implies the knowledge of
his ways as well as of his person, and so
includes the perception of his plan of
salvation from sin. Jesus Christ (cf. 1:17),

356

4. I have glorified thee on the earth: I
have finished the work which thou gavest me
to do.

5. And now, O Father, glorify thou me
with thine own self with the glory which I
had with thee before the world was.

6. I have manifested thy name unto the
men which thou gavest me out of the world:
thine they were, and thou gavest them me;
and they have kept thy word.

7. Now they have known that all things
whatsoever thou hast given me are of thee.

8. For I have given unto them the words
which thou gavest me; and they have re¬
ceived them, and have known surely that I
came out from thee, and they have believed
that thou didst send me.

9. I pray for them: I pray not for the
world, but for them which thou hast given
me; for they are thine.

10. And all mine are thine, and thine are
mine; and I am glorified in them.

JOHN 17:4-10

Rare in the Gospels but common in the
Epistles.

4. I have glorified thee on the earth.
This our Lord explained in terms of
finishing the work the Father gave him to
do — the revelation of the Father, the ex¬
posure of sin, the choice and training of
the Twelve, and most of all the death on
the cross, which was so certain that it
could be regarded as already completed.
Finished means perfected as well as ac¬
complished.

5. Having spoken of his work on the
earth (v. 4), the Son now sought glorifica¬
tion with the Father in the heavenly
realm. So the contrast is double, consist¬
ing of place and person. With thine own
self . * . with thee. In thy presence. Be¬
fore the world was. Cf. 1:1,2.

Verses 6-8 are transitional, still dealing
with the work of Christ on earth but lead¬
ing up to the petitions for the disciples.

6. A large part of the work of the Son
on the earth had been to make the Father
known to the disciples (cf. 1:14; 14:7-9).
The success of this process is implied in
the fact that these men were Gods gift to
the Son. Their understanding was not
perfect, but it was sure and growing.
They have kept thy word. Not a refer¬
ence primarily to their obedience to in¬
dividual commands or teachings, but to
their readiness to receive the Son, his
message and mission, in so far as they
were able.

7,8. The disciples had advanced to the
point of understanding that the character
and gifts and labors of Christ must be
traced to the invisible God, in whose
name he had come. In particular the dis¬
ciples had laid hold of the revelation of
truth in Christ, recognizing it as truly of
God. They had thus reached a point of
development where it was safe to leave
them. In their future work they would be
representing one who himself had repre¬
sented the living God. Thou didst send
me. This expression reverberates through
the prayer (vv. 3,8,18,21,23,25). It was a
frequent claim of Christ in his discourses.

Having named the qualifications of the
disciples as his representatives in the
world, the Lord now interceded for them.

9. I pray not for the world. This does
not mean that Christ never prayed for
the world (cf. Lk 23:34). But he prayed
for the disciples because they were the
chosen medium of reaching the world af¬
ter he himself had left it (w. 21,23). 10.
All mine are thine. Therefore the concern
of the Son to pray for these men and the
concern of the Father to hear and answer

357

jOHN 17:11-14

11. And now I am no more in the world,
:>ut these are in the world, and I come to
thee. Holy Father, keep through thine own
name those whom thou hast given me, that
they may be one, as we are .

12. While I was with them in the world, I
kept them in thy name: those that thou gay¬
est me I have kept, and none of them is lost,
but the son of perdition; that the Scripture
might be fulfilled.

13. And now come I to thee; and these
things I speak in the world, that they might
have my joy fulfilled in themselves.

14. I have given them thy word; and the
world hath hated them, because they are not
of the world, even as I am not of the world.

are alike understandable. The proprietary
interest is mutual. 1 am glorified in them.
The antecedent of them may be the
things held in common by Father and
Son, or better, the disciples who have
been mentioned in the previous verse. It
was to the glory of Christ that amid gen¬
eral unbelief and rejection, these men
dared to trust and serve him. The word
glorified is in the perfect tense, suggest¬
ing the continuance of their testimony to
Christ.

The first specific petition was for the
preservation of the disciples from the evil
that is in the world (vv. 11-15). This in
turn was to serve another purpose, one
which is heavily emphasized in the rest
of the prayer, namely, that they might be
one.

11. Keep. Used in the sense of protec¬
tive oversight, as in I Jn 5:18. The
character of God as entirely dissimilar
from evil and therefore interested in pre¬
serving his children, is emphasized in the
address, Holy Father. On the positive
side, this preservation would make the dis¬
ciples one, reflecting the oneness between
Father and Son. The bond is the holy
love of God. This unity is seen in the early
church (Acts 1:14; 2:1,44,46), 12. The
best attested Greek text reads, 1 was keep¬
ing them in thy name which thou gavest
to me. Not only did Jesus keep his own
disciples by the authority of the Father,
but he kept them by the truth and power
of the nature of God, which he mmself
revealed. The son of perdition. The word
perdition is from the same root as the
word lost. Jesus was saying that the loss
was not a reflection on His keeping power
as the shepherd of the flock. Rather,
Judas had never really belonged to him
except in a nominal, external sense (cf.
13:10,11). The idea in perdition is ex¬
actly the opposite of preservation. The
scripture. Psa 41:9.

13. And now come I to thee. Herein
lay the occasion for the whole prayer and
all the requests contained in it. The dis¬
ciples' need for joy was particularly acute
in the light of Judas' defection. The dis¬
ciples needed to realize that such a case
did not reflect on the Lord or on them¬
selves. It was not to mar their joy in the
possession of true faith and life. If Christ
could rejoice even in the midst of such
things (my joy), they should do so also.

14. The reception of the word of
Christ identified these men with him and
set them apart from the world, which re¬
jected and hated him and therefore had
the same attitude toward them. 15. De-

358

JOHN 17:15*24

15. I pray not that thou shouldest take
them out of the world, but that thou
shouldest keep them from the evil.

16. They are not of the world, even as I
am not of the world.

17. Sanctify them through thy truth: thy
word is truth.

18. As thou hast sent me into the world,
even so have I also sent them into the world.

19. And for their sakes I sanctify myself,
that they also might be sanctified through
the truth.

20. Neither pray I for these alone, but for
them also which shall believe on me through
their word;

21. That they all may be one; as thou,
Father, art in me, and I in thee, that they
also may be one in us: that the world may
believe that thou hast sent me.

22. And the glory which thou gavest me 1
have given them; that they may be one, even
as we are one:

23. I in them, and thou in me, that they
may be made perfect in one; and that the
world may know that thou hast sent me, and
hast loved them, as thou hast loved me.

24. Father, I will that they also, whom
thou hast given me, be with me where I am;
that they may behold my glory, which thou
hast given me: for thou lovedst me before
the foundation of the world.

spite the unity between Christ and his
own, he coula not pray that the Father
would take them out of the world. To do
so would have frustrated the purpose of
their call and training. As they labored
and witnessed, they needed to be kept
from the evil; otherwise their witness
would have ceased to be pure. The refer¬
ence may well be to the evil one himself
(cf. Mt 6:13; I Pet 5:8). 16. As regen¬
erated men, the disciples no longer be¬
longed to the world as a realm of spiritual
evil, even though they resided in the
world as a physical entity.

17. Sanctify them through thy truth.
This is the second petition on behalf of
the disciples. Sanctify means to set apart
for God and holy purposes. That which
reveals the holy will or God in his truth,
and specifically that truth as enshrined
in the word of Scripture. There one learns
what God requires and how he enables
one to fulfill the requirement. 18. To be
sent into the world by Christ as he was
sent by the Father is the highest dignity
that can be bestowed on men. 19. Christ
did not need to make himself holy, for he
was that. But he did need to devote (sanc¬
tify) himself to his calling, that the dis¬
ciples might have not onlv his example
but his message to proclaim, and the
power derived from his sacrifice whereby
to proclaim it effectively.

20,21. The prayer reaches out to in¬
clude those who will believe because of
the testimony of these men (cf. 10:10;
Acts 18:10). Faith is the necessary con¬
dition for enjoying the life of God and
therefore of coming into that unity which
is found first of all in the Godhead and
then in the body of Christ, the Church.
The unity is basically personal—in us.
Its effect will be to elicit faith on the part
of those in the world (cf. 13:35). 22. The
glory. Doubtless this points to the ulti¬
mate heavenly position of the Church, but
it includes the privilege of serving and
suffering, just as the Father bestowed
this commission on the Son. This privi¬
lege helps to unify the saints as it
is exercised in the light of Christ our
forerunner within the veil. 23. Made per¬
fect in one. To be accomplished not by
human effort, but by the gracious exten¬
sion of the unity of the Godhead to those
who belong to Christ. This is not a me¬
chanical unity. Its cement is the love of
God bestowed on men, that same love
marvelous to relate) which the Father has
or the Son.

24. The final petition. I will. The spirit
of the Incarnation was. Not my will but

359

JOHN 17:25 - 18:3

25. O righteous Father, the world hath
not known thee: but I have known thee, and
these have known that thou hast sent me.

26. And 1 have declared unto them thy
name, and will declare it; that the love
wherewith thou hast loved me may be in
them, and I in them.

CHAPTER 18

WHEN Jesus had spoken these words, he
went forth with his disciples over the brook
Cedron, where was a garden, into the which
he entered, and his disciples.

2. And Judas also, which betrayed him,
knew the place: for Jesus ofttimes resorted
thither with his disciples.

3. Judas then, having received a band of
men and officers from the chief priests and
Pharisees, cometh thither with lanterns and
torches and weapons.

thine be done. It must be that Jesus was
praying in the light of his finished work,
which entitled him to express himself in
this fashion. His will, to be sure, is not
to be thought of as something really in¬
dependent of the will of God. This peti¬
tion builds on the last. To participate in
the love of God in Christ can only result
eventually in sharing the presence of
Christ —with me where I am. Union
leads to communion, a communion of
love displayed in a setting of glory (cf.
v. 5).

25. Righteous Father. He is righteous
(1) in excluding the world from that
glory, because it has not known him and
therefore does not love him, and so can
have no place in that final unity, and (2)
in including those who have come to
know him through the knowledge that
Christ has and imparts. 26. Imparting
the knowledge of God means imparting
love, for God is love. This is not merely
a label or a cold attribute. Christ knew
the reality and power of the love of the
Father for him and asked that this might
brighten and warm the lives of those who
were his, with whom his life was now so
closely bound up.

IV. The Sufferings and the Glory. 18:

1-20:31.

A. The Betrayal. 18:1-14. Johns ac¬
count emphasizes the poise of Jesus
and his readiness to be taken, making
needless the treachery of Judas on the
one hand and the attempted display of
loyalty by Peter on the other. Included
here is the account of the arrest and the
transfer of Jesus to the high priest s house.

1. Following the prayer, Jesus led his
disciples across the brook Kidron. The
word brook denotes a stream that flows in
the winter. A garden on the eastern side
was the destination. Matthew and Mark
give the name as Gethsemane. John says
nothing about the agony in the garden,
though he shows awareness of the prayer
struggle that took place there (cf. v. 11).
We do not know why he omitted this in¬
cident. Perhaps he was seeking to give
prominence to the element of confidence
in the attitude of Jesus, which had already
been expressed in prayer (17:4) and was
now seen in his bearing and action. 2.
Ofttimes (cf. Lk 22:39). It may have been
the usual thing for Jesus and his com¬
pany to spend the night there (Lk 21:37).
Judas therefore knew where to look for
the Lord on this night.

3. Judas, too, had a following when

360

JOHN 18:4-9

4. Jesus therefore, knowing all things that
should come upon him, went forth, and said
unto them, Whom seek ye?

5. They answered him, Jesus of Nazareth.
Jesus saith unto them, I am he. And Judas
also, which betrayed him, stood with them.

6. As soon then as he had said unto them,
1 am he, they went backward, and fell to the
ground.

7. Then asked he them again, Whom seek
ye? And they said, Jesus of Nazareth.

8. Jesus answered, I have told you that I
am he: if therefore ye seek me, let these go
their way:

9. That the saying might be fulfilled,
which he spake. Of them which thou gavest
me have I lost none.

he entered the garden, but what a con¬
trasting array! The band of soldiers (Gr.
speira) denotes a Roman cohort, normally
six hundred men, but not necessarily at
full strength on this occasion. They were
quartered in the Castle of Antonia, at the
northern edge of the temple area (cf.
Acts 21:31ff.). Apparently the Jewish
authorities were able to call upon these
forces for help in any emergency that
threatened the public interest. The city
was filled with pilgrims attending the
feast, many of whom were sympathetic
to Jesus and might have given trouble
if .they had been nearby when he was be¬
ing apprehended. Officers. These were the
temple police who were in the service
of the Jewish rulers (cf. Acts 5;22). They
bore lights for searching out their quarry
and carried weapons for putting down
any resistance that might be offered.

4. Knowing all things. This is a strong¬
ly marked feature of the Johannine pre¬
sentation of the Christ, and has special
prominence in relation to the events of
the Passion (cf. 13:1,3). Nothing took our
Lord by surprise. Went forth. Cf, 18:1
and the oft-repeated emphasis upon the
more epochal going forth of the Son from
the Father into the world, e.g., 16:28.
Whom seek ye? The question served to
put the oncoming host momentarily on
the defensive and obliged them to state
that their single objective was Jesus. This
made it easier for him to ask that the
disciples be permitted to go their way.

5. By answering, Jesus of Nazareth,
the crowd indicated that they did not
recognize him, due to the semidarkness
and their distance from him. I am he.
Literally, 1 am . This assertion can in¬
dicate merely identification, as in 9:9, or
it can suggest the mysterious and ma-

i 'estic name of God himself (8:58). Per-
laps both elements are fused together in
this case. Judas . . . stood with them. At
last he was in his own element, mingling
with the enemies of Jesus. 6. Nothing
miraculous is implied here. The bearing
of Jesus, plus the fact that he advanced
toward them rather than sought flight,
unnerved his captors. Remember mat
some of these same men had found them¬
selves unable to lay hands on him pre¬
viously (7:45,46). No doubt the majesty
of his last utterance had something to do
with their reaction also.

7-9., When the crowd confessed again
that their objective was Jesus of Naza¬
reth, he could the more readily ask that
the disciples be permitted to leave. Their
physical safety on this occasion may be

361

JOHN 18:10-18

10. Then Simon Peter having a sword
drew it, and smote the high priest’s servant,
and cut off his right ear. The servant’s name
was Malchus.

11. Then said Jesus unto Peter, Put up
thy sword into the sheath: the cup which my
Father hath given me, shall I not drink it?

12. Then the band and the captain and
officers of the Jews took Jesus, and bound
him,

13. And led him away to Annas first; for
he was father-in-law to Caiaphas, which was
the high priest that same year.

14. Now Caiaphas was he, which gave
counsel to the Jews, that it was expedient
that one man should die for the people.

15. And Simon Peter followed Jesus, and
so did another disciple: that disciple was
known unto the high priest, and went in
with Jesus into the palace of the high priest.

16. But Peter stood at the door without.
Then went out that other disciple, which
was known unto the high priest, and spake
unto her that kept the door, and brought in
Peter.

17. Then saith the damsel that kept the
door unto Peter, Art not thou also one of this
man’s disciples? He saith, I am not.

18. And the servants and officers stood
there, who had made a fire of coals, for it was
cold; and they wanned themselves: and
Peter stood with them, and warmed himself.

regarded as a token that their spiritual
preservation was assured (cf. 6:39; 17:
12). 10,11. Peters action in resorting to
use of the sword is understandable in
view' of his declaration of loyalty in Jn
13:37. His possession of a sword is ex¬
plained by Christ’s counsel in Lk 22:35-
38. The sword was symbolic of days of
stress lying ahead, but was not intended
for literal use. Hence Jesus’ rebuke. John’s
mention of the name of the servant and
his ear is an eyewitness touch, Malchus
was not one of the officers but a personal
slave of the high priest.

12-14, The Arrest . With Jesus himself
calling for nonresistance, the band of
soldiers, led by their captain and assisted
by the Jewish officers, took (captured)
Jesus and bound him. They did not want
to risk any slip in their plans. The Syn-
optists tell about Jesus’ appearance be¬
fore Caiaphas, but say nothing about An¬
nas in this connection. First calls attention
of the reader to material now being sup¬
plied supplementary to the Synoptic ac¬
counts. Though Annas’ son-in-law, Caia¬
phas, was the actual high priest at this
time, Annas himself was far from inac¬
tive. In addition to Caiaphas, Annas had
several sons who succeeded him in this
office, giving this one family a monopoly
on the high priesthood for over half a
century. Luke is the only other writer
who mentions Annas (Lk 3:2; Acts 4:6).
Jewish sources label the regime of Annas
as corrupt. The counsel of Caiaphas about
Jesus had already been delivered to the
Sanhedrin (11:49,50).

B. Jesus on Trial Before the Jews.
18:15-27.

15. Spurred by his declaration of
loyalty to the Master in the presence of
the disciples, Peter followed Jesus. An¬
other disciple. This figure, unnamed, may
be assumed to be John himself. Known
unto the high priest. The word known js
found again in Lk 2:44; 23:49. This con¬
nection, to be traced, very likely, through
his mother and her family, enabled John
to secure admission for Peter to die inner
court. Palace. Courtyard. 17. The girl
who acted as doorkeeper, probably as¬
suming Peter’s connection with Jesus be¬
cause she knew of John’s, challenged him
to declare himself, and got a denial. 18.
Presently Peter found himself with the
captors of Jesus, warming himself by a
fire in the courtyard. John interrupts the
story'of Peter’s denial in order to report
on the proceedings within, where Jesus
was being examined.

362

JOHN 18:19-28

19. The high priest then asked Jesus of his
disciples, and of his doctrine.

20. Jesus answered him, 1 spake openly to
the world; I ever taught in the synagogue,
and in the temple, whither the Jews Sways
resort; and in secret have I said nothing.

21. Why askest thou me? ask them which
heard me, what 1 have said unto them: be¬
hold, they know what I said.

22. And when he had thus spoken, one of
the officers which stood by struck Jesus with
the palm of his hand, saying, Answerest thou
the high priest so?

23. Jesus answered him, If I have spoken
evil, bear witness of the evil: but if well, why
smitest thou me?

24. Now Annas had sent him bound unto
Caiaphas the high priest.

25. And Simon Peter stood and warmed
himself. They said therefore unto him, Art
not thou also one of his disciples? He denied
it, and said, I am not.

26. One of the servants of the high priest,
being his kinsman whose ear Peter cut off,
saith. Did not I see thee in the garden with
him?

27. Peter then denied again; and immedi¬
ately the cock crew.

28. Then led they Jesus from Caiaphas
unto the hall of judgment: and it was early;
and they themselves went not into the judg¬
ment hall, lest they should be defiled; but
that they might eat the passover.

19,20. The high priest . . . asked Jesus.
Annas is apparently meant. This was not
a trial, for the Sanhedrin had not been as¬
sembled; rather it was a hearing to get
evidence to submit to that body when it
was convened a few hours later. The in¬
quiry touched Jesus' disciples and doc¬
trine. It is not clear that Annas had in
mind to prosecute the disciples. More
likely he hoped to get a confession that
these men were being prepared for revo¬
lutionary activity. Jesus ignored the mat¬
ter. So far as his teaching was concerned,
he denied having given secret instruction
that might be construed as plotting against
the authorities. He had taught openly, in
public places such as the synagogue and
temple. His teaching was not subversive.

21. Why askest thou me? Jesus im¬
plied that the procedure was illegal. There
were no witnesses. He was being made to
implicate himself by his testimony. 22.
One of the attending officers (others were
in the courtyard) thought the answer im¬
pudent and struck Jesus to make him
more docile in his attitude toward the
high priest. 23,24. When Christ pointed
out the injustice involved, neither the of¬
ficer nor Annas could make a defense of
the procedure. There was nothing to do
but to send the captive to Caiaphas (the
AV incorrectly suggests that he had been
previously sent).

25-27. The narrative returns to Peter.
While Christ was denying the insinuations
leveled against him — and justly so, Peter
was denying his Lord sinfully. The two
questions addressed to Peter were quite
different. The first was tentative, as
though expecting him to deny that he
had a relation to Jesus; whereas the sec¬
ond pinned him down, the very form of
the question assuming his guilt. He was
now recognized as the one who had
wielded the sword in the garden. The
crowing of the cock reminded Peter of
the Lords prediction (13:38) and brought
home to him his - sin of denial. ‘Cock-
crowing' was the name of the third of
the four watches into which the night
was divided.

C. The Ordeal Before Pilate. 18:28-
19:16.

28. Nothing is said about what took
place in the house of Caiaphas. The as¬
sumption is that the readers are ac¬
quainted with the Synoptic tradition of
the nighttime deliberations and the formal
decree of the council arrived at in the
early morning. The hall of judgment (Gr.
praitorion , a rendering of Lat. praetorium,

363

JOHN 18:29-35

29. Pilate then went out unto them, and
said, What accusation bring ye against this
man?

30. They answered and said unto him, If
he were not a malefactor, we would not have
delivered him up unto thee.

31. Then said Pilate unto them, Take ye
him, and judge him according to your law.
The Jews therefore said unto him, It is not
lawful for us to put any man to death:

32. That the saying of Jesus might be
fulfilled, which he spake, signifying what
death he should die.

33. Then Pilate entered into the judg¬
ment hall again, and called Jesus, and said
unto him, Axt thou the King of the Jews?

34. Jesus answered him, Sayest thou this
thing of thyself, or did others tell it thee of
me?

35. Pilate answered. Am I a Jew? Thine
own nation and the chief priests have deliv¬
ered thee unto me: what hast thou done?

the headquarters of the governor). See the
discussion on 19:13. That they might eat
the passover. The Jewish leaders, to be
ceremonially clean, could not enter a
pagans quarters. They were more con¬
cerned with ritual cleanness than with
the execution of justice. They were out for
blood!

29,30. The Sanhedrin had not prepared
a formal indictment against Jesus to sub¬
mit to Pilate. They expected the governor
to take their word for it that this man
was a malefactor, i.e., a doer of evil. The
answer was flippant. Pilate was disliked
by the Jews.

31. Judge him according to your law.
Pilate was satisfied that the very vague¬
ness of the statement by the Jewish lead¬
ers indicated that the case was not one
he needed to hear (cf. Acts 18:14). It is
not lawful for us to put any man to death.
All the Jews wanted was a verdict of
death, the authority of the governor to
cover their own decision against Jesus.
The taking away of the right to inflict
the death penalty made the Jews realize
they were a subject people. This had ex¬
ceptions, as in the case of a person, even
a Roman, who transgressed the bar¬
rier that separated the Court of the
Gentiles from the inner portion of the
temple area. Stephens death seems to
violate John’s statement, but it may have
been based on the knowledge of the
Jews that the governor would not inter¬
fere in that case. 32. Jesus had predicted
that he would die by crucifixion, a
Roman method of punishment, whereas
the Jews used stoning (cf. Mt 20:19).

33. Pilate then took matters into his
own hands, questioning Jesus within the
Praetorium. John seems to suppose that
his readers knew the Synoptic account,
which included a charge leveled by the
Jews against Jesus to the effect that he had
declared himself king of the nation. Pilate
was obliged to examine this matter on
the grounds of possible revolutionary in¬
tent. Art thou the King of the Jews? The
word thou is emphatic* as though Pilate
were surprised that the appearance and
attitude of Jesus so little fitted the claim
of kingship. The prisoner seemed harm¬
less.

34. Before he could answer the ques¬
tion, Jesus needed to know whether it
came from Pilate himself as a Roman
official of whether it was merely passed
on as a bit of hearsay. Perhaps the high
priest had discussed the case with Pilate
when he asked for Roman soldiers to aid
in capturing Jesus. 35. Pilate, unwilling

364

JOHN 18:36-19:1

36. Jesus answered, My kingdom is not of
this world: if my kingdom were of this
world, then would my servants fight, that I
should not be delivered to the Jews: but now
is my kingdom not from hence.

37. Pilate therefore said unto him. Art
thou a king then? Jesus answered. Thou
sayest that I am a king. To this end was I
bom, and for this cause came I into the
world, that I should bear witness unto the
truth. Every one that is of the truth heareth
my voice.

38. Pilate saith unto him. What is truth?
And when he had said this, he went out
again unto the Jews, and saith unto them, 1
find in him no fault at alL

39. But ye have a custom, that 1 should
release unto you one at the passover: will ye
therefore that I release unto you the King of
the Jews?

40. Then cried they all again, saying, Not
this man, but Barabbas. Now Barabbas was a
robber.

CHAPTER 19

THEN Pilate therefore took Jesus, and
scourged him.

to be trapped into an admission that he
had had anything to do with the situation,
put the responsibility on the Jews. Thine
own nation. Pilate could hardly have felt
die pathos suggested by his words (cf.
1 : 11 ).

36. My kingdom is not of this world.
"He does not say that this world is not
the sphere of His authority, but that His
authority is not of human origin” (Hos-
kyns). He was not a menace to the Roman
authority. There was no place for the use
of force in his kingdom. 37. Pilate was
nonplused. Here was a man who had
spoken of his kingdom three times in
rapid succession, yet he had none of the
outward marks of kingship. Art thou a
king then? Pilate could hardly believe
that anyone would mistake the figure be¬
fore him for a king. Thou sayest that I
am a king. Jesus was hesitant to affirm
that he was a king, lest Pilate misunder¬
stand the nature of his kingship, which
he now explained in terms of truth. Christ
had come to bear witness to it. Heareth
my voice (cf. 10:3,16).

38. Pilate saw that Jesus had no concern
for politics or affairs of state and was far
removed from a warlike spirit, and so he
terminated the interview, saying rather
disdainfully, it seems, What is truth? He
was no philosopher nor religionist, but a
man of action. Satisfied that the prisoner
was not dangerous to Rome, he an¬
nounced this to the Jews outside. No fault.
This does not refer to sinlessness in this
context, but to innocence of any wrong¬
doing the Jews had charged against

him.

39. Sensing the tenacity of the rulers
in their desire to get a conviction, Pilate
thought he saw a way to get around them
and uphold justice by releasing the
prisoner. It was a yearly custom at Pass-
over time for the governor to please the
crowd by releasing one prisoner whom
they requested. Pilate thought that, be¬
cause Jesus was very popular, the people
who had gathered by this time for their
annual request would seek his release.
40. Again John presupposes a knowledge
of the Synoptic narrative by his reference
to Barabbas. Robber. Brigand (cf. Acts
3:14).

19:1-3. At Pilate s order the prisoner
was scourged. This was the governors
second expedient, the earlier attempt to
secure release having failed because of
the preference for Barabbas. Pilate
thought the Jews might be satisfied if
Jesus were humiliated and made to suf¬
fer in this fashion. The Lord had pre-

365

JOHN 19:2-7

2. And the soldiers platted a crown of
thorns, and put it on his head, and they put
on him a purple robe,

3. And said. Hail, King of the Jews! and
they smote him with their hands.

4. Pilate therefore went forth again, and
saith unto them. Behold, I bring him forth to
you, that ye may know that 1 find no fault in
him.

5. Then came Jesus forth, wearing the
crown of thorns, and the purple robe. And
Pilate saith unto them. Behold the man!

6. When the chief priests therefore and
officers saw him, they cried out, saying, Cru¬
cify him, crucify him. Pilate saith unto them,
Take ye him, and crucify him: for I find no
fault in him.

7. The Jews answered him, We have a
law, and by our law he ought to die, because
he made himself the Son of God.

dieted this treatment (Mt 20:19). See
also Isa 53:5. A crown of thorns. This
was mockery on the part of the soldiers,
in view of Jesus' alleged kingship. Some
have thought that this crown was fash¬
ioned from the sharp prongs of the date
palm, thus connecting it with the nation¬
alist hopes of the Jews expressed by the
waving of palms when Jesus entered
Jerusalem. Since the palm was an ex¬
pression of Jewish hopes for independence
even in Maccabean days, this action by
the soldiers would have been the harsh
answer of Rome to the Jews as a whole.
From the Biblical standpoint the thorns
may be said to express the curse of sin
(Gen 3:17,18), which Christ was bearing
for the race. A purple robe. Often as¬
sociated with royalty. Clothed thus, Jesus
became an object of sport and abuse by
the soldiers.

4,5. Pilate . . . went forth again. He
proposed to prepare the way for the
showing of Jesus by a grandiose an¬
nouncement. Behold, I bring him forth to
you. This was in the spirit of the mockery
of the soldiers. He, the Roman governor,
would present the one who was reputed
to be a king but now certainly could not
be confused with a king. Behold the man!
It is uncertain what Pilate meant to im¬
ply here. Some see in the situation a de¬
sire to create pity in the hearts of the
Jews. But the setting suggests more the
thought of scorn. Man may mean nothing
more than “miserable creature." In any
event, Pilate's words, I find no fault in
him, have a strange ring. If the prisoner
was innocent, why was flogging adminis¬
tered?

6. The answer of the chief priests was
a resounding refusal to be satisfied with
punishment of this character, however
painful and humiliating. Crucify, Crucify!
Pilate's reply, Take ye him, puts emphasis
on die ye. In other words, “If there is any
crucifying to be done here, you will have
to do it.” Pilate was dissociating himself
from the Jews' desire, but not seriously
giving permission to them to put Jesus to
death. This was the third time the gov¬
ernor declared himself unable to find
any fault (aitia) in Jesus. The word is
used here in the legal sense of a proper
ground of complaint.

7. Pilate was standing on Roman law.
The Jews put something else over against
it. We have a law. Emphasis falls on the
we. Our law requires the death of the
prisoner, because he made himself the
Son of God. The individual passage in
the background is Lev 24:16. Jesus had

366

JOHN 19:8-12

8. When Pilate therefore heard that
saying, he was the more afraid;

9. And went again into the judgment hall,
and saith unto Jesus, Whence art thou? But
Jesus gave him no answer.

10. Then saith Pilate unto him, Speakest
thou not unto me? knowest thou not that I
have power to crucify thee, and have power
to release thee?

11. Jesus answered, Thou couldest have
no power at aU against me, except it were
given thee from above: therefore he that de¬
livered me unto thee hath the greater sin.

12. And from thenceforth Pilate sought to
release him: but the Jews cried out, saying.
If thou let this man go, thou art not Caesars
friend: whosoever maketh himself a king
speaketh against Caesar.

been accused of blasphemy during his
ministry (Jn 5:18) and at its close (Mk
14:62-64).

8. The more afraid. Pilate’s previous
fear had been due to the angry persist¬
ence of Jesus' accusers, who would not be
denied. Perhaps John is presupposing
his readers' knowledge of die dream of
Pilate's wife (Mt 27:19). The governor's
new fear was that he was dealing with
one who in some sense was supernatural
— a son of a god. 9. It began to appear to
Pilate that this case had more to it than
he had thought at first. So he took the
prisoner within the Praetorium for an¬
other conference. Whence art thou? Not
residence but origin and nature were in
view. No answer. Pilate's spiritual inca¬
pacity (cf. 18:38) made reply useless.

10. The silence of the prisoner an¬
noyed the governor. Perhaps he thought
that by asserting his authority and ad¬
vancing the reminder that life or death
hung on his verdict, he could make Jesus
talk. 11. The device was only partially
successful. Jesus talked, but only to state
to Pilate his limitations. Power. Authori¬
ty. Christ may have been affirming the
broad truth of the divine control over the
state (Rom 13:1 ff.), but the stress falls
on the immediate situation. Pilate was
powerless to do other than carry out the
will of God in this case. He that delivered
me. Any reference to Judas is hardly nat¬
ural here. The greater sin, i.e., greater
than that of Pilate. "The sin of Caiaphas
is greater because Pilate's authority is
from God; and it was the duty of Caia¬
phas to know and teach as well as do the
will of God. But he, the official repre¬
sentative of Israel, the People of God,
has had recourse to this heathen, who
holds certain authority from God, in order
that power conferred by God for the exe¬
cution of justice may be employed for
the perpetration of injustice" (William
Temple, Readings in St. John's Gospel).

12. As a result of this verbal exchange,
Pilate made renewed efforts to release nis
prisoner, driven alike by fear of this
strange person before him and by the
conviction that he was not worthy of
death. The Jews, sensing fresh resolution
in the governor, used their culminating
argument. Thou are not Caesar's friend.
The reigning emperor was Tiberius, to
whom Pilate was responsible. Here was
a threat to take the case to the imperial
court. Caesar would not have looked
lightly upon a situation in which one was
known as a king without Roman consent.
He would have viewed this is treason

367

JOHN 19:13-22

13. When Pilate therefore heard that
saying, he brought Jesus forth, and sat down
in the judgment seat in a place that is called
the Pavement, but in the Hebrew Gabbatha.

14. And it was the preparation of the pass-
over, and about the sixth hour: and he saith
unto the Jews, Behold your King!

15. But they cried out, Away with him,
away with him, crucify him. Pilate saith
unto them. Shall I crucify your King? The
chief priests answered. We have no king but
Caesar.

16. Then delivered he him therefore unto
them to be crucified. And they took Jesus,
and led him away.

17. And he bearing his cross went forth
into a place called the place of a skull, which
is called in the Hebrew Golgotha:

18. Where they crucified him, and two
others with him, on either side one, and
Jesus in the midst.

19. And Pilate wrote a title, and put it on
the cross. And the writing was, Jesus of
Nazareth the King of the Jews.

20. This title then read many of the Jews;
for the place where Jesus was crucified was
nigh to the city: and it was written in He¬
brew, and Greek, and Latin.

21. Then said the chief priests of the Jews
to Pilate, Write not. The King of the Jews;
but that he said, 1 am King of the Jews.

22. Pilate answered, What I have written
I have written.

and might well have charged Pilate with
inattention to duty. No doubt the gover¬
nor feared that if a complaint were made
regarding his handling of this case, other
irregularities in his administration would
come to light.

13. The time for decision had come.
Pilate ... sat down in the judgment seat.
He had now to render his verdict. Due
to the excavations of Pere Vincent, the
Pavement (Lithostroton) is now almost
certainly identified as the large paved area
that was a part of the Castle of Antonia,
at the northwest corner of the temple
area. Gabbatha probably means "elevated
ground.” 14. It was the preparation of the
passover. "The hour of the' double sacri¬
fice is drawing near. It is midday. The
Passover lambs are being prepared for
sacrifice, and the Lamb of God is likewise
sentenced to death” (Hoskyns). Behold
your King! Whatever moved Pilate to
make this final presentation (probably
scorn for the Jews — such a king for such
a people!), it was providentially used to
draw from the lips of the Jews a complete
repudiation of their Messianic hope —
We have no king but Caesar. If language
means anything, the very sovereignty of
God over the nation was repudiated. Who
was guilty of blasphemy now? 16. De¬
livered. The verb is the same as that in
verse 11. The Jews were now able to see
their will accomplished. Jesus was to be
crucified.

D. The Crucifixion and Burial. 19; 17-
42.

17. Bearing his cross. All the Synoptics
state that Simon of Cyrene was compelled
to bear the cross. John alone states that
Jesus carried it. Lukes account makes
room for both. Jesus started, but could
not carry it all the way. Golgotha. Prob¬
ably named from its appearance; hence a
rounded hill. Its Latin equivalent is
Calvary (Lk 23:33). It must have been
outside the city (Heb 13; 12). 18. Jesus
in the midst. His was the place of central
importance, even in death.

19. His position is explained by the
title affixed over the head of the crucified.
Matthew and Mark use the word aitia,
which John employs three times, in his
account of the trial, in the sense of
“charge.” Pilate found no aitia in Jesus
that warranted his death, but now he let
the world know that here hung Israels
king, as though thereby involving the
nation in defiance of Rome and deserving
of this harsh rebuke. 20-22. The very
publicity given the title (three languages)

368

JOHN 19:23-31

23. Then the soldiers, when they had cru¬
cified Jesus, took his garments, and made
four parts, to every soldier a part; and also
his coat: now the coat was without seam,
woven from the top throughout.

24. They said therefore among them¬
selves, Let us not rend it, but cast lots for it,
whose it shall be: that the Scripture might be
fulfilled, which saith. They parted my rai¬
ment among them, and for my vesture they
did cast lots. These things therefore the sol¬
diers did.

25. Now there stood by the cross of Jesus
his mother, and his mother’s sister, Mary the
wife of Cleophas, and Mary Magdalene.

26. When Jesus therefore saw his mother,
and the disciple standing by, whom he loved,
he saith unto his mother, Woman, behold
thy son!

27. Then saith he to the disciple, Behold
thy mother! And from that hour that disciple
took her unto his own home .

28. After this, Jesus knowing that all
things were now accomplished, that the
Scripture might be fulfilled, saith, 1 thirst.

29. Now there was set a vessel full of vine¬
gar: and they filled a sponge with vinegar,
and put it upon hyssop, and put it to his
mouth.

30. When Jesus therefore had received
the vinegar, he said, It is finished: and he
bowed his head, and gave up the ghost.

31. The Jews therefore, because it was the
preparation, that the bodies should not re¬
main upon the cross on the sabbath day, (for
that sabbath day was a high day,) besought
Pilate that their legs might be broken, and
that they might be taken away.

as well as the implication behind it, in¬
censed the Tews, so that the chief priests
requested that the wording be changed
from a fact to a claim. This Pilate refused
to do, showing an unyieldingness which
sharply contrasts with his weakness dur¬
ing die trial.

23,24. Four soldiers took part in the
crucifixion (cf. Acts 12;4). These took as
personal spoil the garments of Jesus, di¬
viding them among themselves. Sandals,
headdress, outer garment (himation), and
girdle were likely distributed, leaving the
more valuable coat or tunic (chitdn) for
the casting of lots. Josephus describes the
high priest's robe in language similar to
that used here (Ant III. 161). It has been
suggested that in John's eyes this seamless
robe may have symbolized the unifying
power of the death of Christ as securing
the one flock. The soldiers unconsciously
fulfilled Scripture by their actions (Ps 22:
18).

25-27. Three women, all named Mary,
took their station near the cross, sorrow¬
fully contemplating the one who was so
dear to them. The Greek text, however,
is rather favorable to the mention of four,
the mother's sister (Salome, the mother
of John) being noted but left unnamed. If
so, these four may be intended to present
a sort of contrast to the Roman soldiers.
Solicitous for his mother, Jesus gave her
into the care of the ‘beloved disciple.' His
own brethren were not believers at this
time. The unity of the Church, which the
Lord was bringing into being, was to be
spiritual rather than natural (cf. Mt 12:
50). His own (home). If John had a resi¬
dence in Jerusalem, his acquaintance with
the high priest is more readily explained
(18:16).

28. I thirst. The physical need of the
sufferer asserted itself, the only outward
indication he permitted to escape his lips.
Even so, he stated a fact rather than voic¬
ing an appeal. 30. The vinegar was sour
wine. It revived Jesus' strength, enabling
him to say (with a loud cry, according to
the other Gospels), It is finished. The same
word (tetelestai) has already occurred in
verse 28, rendered “accomplished.” Em¬
phasis here is not on the ending of the
sufferings but on the completion of the
mission of redemption. Gave up the ghost.
Delivered over his spirit (to God).

31. The sabbath day. Only a short time
remained before sunset and the coming
of another day. No matter what the day,
die Law required the removal of victims
from the cross on the day of death (Deut

369

JOHN 19:32-20:1

32. Then came the soldiers, and brake the
legs of the first, and of the other which was
crucified with him.

33. But when they came to Jesus, and saw
that he was dead already, they brake not his
legs:

34. But one of the soldiers with a spear
pierced his side, and forthwith came there
out blood and water.

35. And he that saw it bare record, and
his record is true; and he knoweth that he
saith true, that ye might believe.

36. For these things were done, that the
Scripture should be fulfilled, A bone of him
shall not be broken.

37. And again another Scripture saith.
They shall look on him whom they pierced.

38. And after this Joseph of Arimathea,
being a disciple of Jesus, but secretly for fear
of the Jews, besought Pilate that he might
take away the body of Jesus: and Pilate gave
him leave. He came therefore, and took the
body of Jesus.

39. And there came also Nicodemus,
which at the first came to Jesus by night, and
brought a mixture of myrrh and aloes, about
a hundred pound weight

40. Then took they the body of Jesus, and
wound it in linen clothes with the spices, as
the manner of the Jews is to bury.

41. Now in the place where he was cru¬
cified there was a garden; and in the garden
a new sepulchre, wherein was never man yet
laid.

42. There laid they Jesus therefore be¬
cause of the Jews’ preparation day; for the
sepulchre was nigh at hand.

CHAPTER 20

THE first day of the week cometh Mary
Magdalene early, when it was yet dark, unto
the sepulchre, and seeth the stone taken
away from the sepulchre.

21:22,23). To have disregarded this law
at Passover time would have been an es¬
pecially heinous violation of the Sabbath.
The breaking of the legs was designed to
hasten death. 33,34. The soldier, finding
that death had cheated him of the pleas¬
ure of breaking the legs of Jesus, drove
his spear into the side of the Saviour.
Blood and water. This is quite a credible
occurrence in the period immediately after
death. 35. John attaches singular impor¬
tance to this incident, for he solemnly
bears record to it. The death of the Sav¬
iour means a life-giving flow: blood for
the cleansing from sin and water for the
representation of the new life in the
Spirit (cf. I Jn 5:6-8). 36,37. These fea¬
tures of the death of Christ also served to
fulfill Scripture (Ps 34:20; Zech 12:10).

38-40. In the hour of Jesus’ death two
secret disciples found a courage they had
not possessed before. Joseph gained from
Pilate permission to take down the body
from the cross; then Nicodemus came
forward to provide the spices and linen
for preparing the body for burial. For
more information on Joseph, see Mk
15:43.

41. The sepulcher belonged to Joseph
(Mt 27:60). 42. Burial preparations were
hurried because the day was coming to
a close. Fortunately, the spot was near to
the place of crucifixion. More complete
preparation of the body could be made
after the Sabbath.

E. The Resurrection Appearances. 20:
1-29. The Sabbath rest in Jerusalem is
passed by in silence. The body of Christ
lay amid the stillness of the tomb. But the
“must” of Mt 16:21 includes resurrec¬
tion as well as suffering and death. The
supreme test of the claims of Jesus of
Nazareth was at hand.

1. The first day of the week. The day
after the Sabbath, or the third day from
Christ s crucifixion, according to the usual
Jewish method of inclusive reckoning.
Jesus’ resurrection on this day determined
the Christian day of worship (Acts 20:7).
Mary Magdalene. It was well known that
several women came early to the tomb,
but John concentrates his narrative on
Mary alone. The presence of others is as¬
sumed in the “we know not” of verse 2.
It was the purpose of the women to anoint
the body of Jesus more permanently (Mk
16:1). The stone taken away. With the
stone in place, Mary would have had the
problem of gaining access to the tomb;
with the stone removed, she had a prob-

370

2. Then she runneth, and cometh to
Simon Peter, and to the other disciple, whom
Jesus loved, and saith unto them, They have
taken away die Lord out of the sepulchre,
and we know not where they have laid him.

3. Peter therefore went forth, and that
other disciple, and came to the sepulchre.

4. So they ran both together: and the
other disciple did outrun Peter, and came
first to the sepulchre.

5. And he stooping down, and looking in,
saw the linen clothes lying; yet went he not
in.

6. Then cometh Simon Peter following
him, and went into the sepulchre, and seeth
the linen clothes lie,

7. And the napkin, that was about his
head, not lying with the linen clothes, but
wrapped together in a place by itself.

8. Then went in also that other disciple,
which came first to the sepulchre, and he
saw, and believed.

9. For as yet they knew not the Scripture,
that he must rise again from the dead.

10. Then the disciples went away again
unto their own home.

11. But Mary stood without at the sep¬
ulchre weeping: and as she wept, she stooped
down, and looked into the sepulchre.

JOHN 20:2-11

lem of another kind. To her mind/the
situation had worsened.

2. Mary thought of the leading dis¬
ciples—Simon Peter and the ‘beloved
disciple*—and ran to take the word to
them. It is of interest that in Mary’s eyes
Peter, despite his denial, was still the
acknowledged leader of the group. John,
to a degree responsible for Peter’s failure
(18:16), had been seeking to comfort him.
Mary’s report of the opened tomb sug¬
gested to the two disciples the same fear
that had gripped her heart — someone
had taken the body.

3,4. Concern caused the two disciples
to break into a run, leaving Mary to come
at her own gait. The same concern led
John to sprint ahead of Peter, though the
two had started together. John may have
been the more youthful. 5. Stooping
down. The thought is best represented by
our word “peer.” Restrained by awe and
timiditv, John took in the interior of the
tomb, but did not enter.

6,7. With his characteristic boldness,
Peter did not pause at the entrance to
look, but went in, and was thus able to
see more clearly than John the disposition
of the grave clothes. He noticed that they
were not all in a heap, but that the head-
piece was neatly wrapped and deposited
in a place by itself. If the body had been
removed, it was strange that the linen
cloths were left behind, and even more
strange that the napkin was so carefully
arranged. Wrapped together. This verb
is used of the act of winding graveclothes
about the body of Jesus before the burial
(Mt 27:59; Lk 23:53). It may signify that
the head passed through the napkin, leav¬
ing it in its circular shape, or that Jesus
deliberately folded it up before leaving
the tomb.

8. Emboldened by Peter’s entrance,
John joined him within, took in the scene,
and believed that the Lord had risen.
This is not said of Peter. 9. The disciples
had not received instruction from Christ
relating his resurrection to the OT Scrip¬
tures (Lk 24:46). They had Jesus’ predic¬
tion of resurrection, but did not under¬
stand this literally (Mk 9:10). 10. Their
own home. The expression is literally,
to themselves , meaning that they re¬
turned to their own quarters and to their
own people. Mary (cf. 19:27) would thus
have learned of the empty tomb very
soon.

11, Mary Magdalene remained at they
spot, hoping for some clue to the where¬
abouts of Jesus, struggling with her
double grief over his death and the disap-

371

JOHN 20:12-18

12. And seeth two angels in white sitting,
the one at the head, and the other at the feet,
where the body of Jesus had lain.

13. And they say unto her. Woman, why
weepest thou? She saith unto them, Because
they have taken away my Lord, and I know
not where they have laid him.

14. And when she had thus said, she
turned herself back, and saw Jesus standing,
and knew not that it was Jesus.

15. Jesus saith unto her. Woman, why
weepest thou? whom seekest thou? She, sup-

g him to be the gardener, saith unto
Sir, if thou have borne him hence, tell
line where thou hast laid him, and 1 will take
him away,

16. Jesus saith unto her, Mary. She turned
herself, and saith unto him, Rabboni; which
is to say. Master.

17. Jesus saith unto her. Touch me not;
for I am not yet ascended to my Father: but
go to my brethren, and say unto them, I as¬
cend unto my Father, and your Father; and
to my Cod, and your God.

18. Mary Magdalene came and told the
disciples that she had seen the Lord, and that
he had spoken these things unto her.

pearance of his sacred form. She stooped
down (cf. v. 5). 12. She saw something
the two disciples had not seen — two
angels. Such was the experience of the
other women also (Lk 24:22,23). 13. Or¬
dinarily a vision of angels would have
brought a thrill, but Mary was too over¬
borne with grief to feel any other emotion.
She turned away before receiving any in¬
timation from them that Jesus was risen
(cf. Mk 16:6).

14,15. She was equally uninterested in
another form that loomed up before her
as she turned away into the garden. Her
only concern was to press her search for
the body, and there was a chance that
this man was the gardener and might have
removed it. 16. Electrified at hearing her
name spoken in the familiar voice of
Jesus, she burst out, Rabboni (Master or
Lord). Originally the form meant my
great one , but the word had come to be
used without possessive force. It is not
unduly surprising that Mary recognized
the voice of Jesus when he spoke her
name but not when he first questioned
her. Even the familiar can seem strange
to us when we encounter it unexpectedly.

17. Touch me not. The Greek calls
for a different rendering: Stop clinging to
me. Apparently Mary’s first impulse, in
her frenzy of joy, was to grasp the sacred
form. Jesus did not rebuke the other
women for holding his feet (Mt 28:9),
for this was an act of worship; nor did
he shrink from inviting Thomas to touch
him (Jn 20:27). But Mary needed to be
taught that the Lord was not with her on
the basis of the old relationship. He was
already glorified. He belonged now to the
heavenly realm, even though he was will¬
ing to tarry for a time to meet with his
friends. I am not yet ascended. The im¬
plication was that Mary would be able
to touch Jesus in some sense after the
Ascension, i.e., she would touch him by
faith in the blessed life of the Spirit. The
closeness of that new relationship is at¬
tested by the fact that he spoke of his
followers as brethren (cf. the anticipation
of this in Mt 12:49). Even in the inti¬
macy of the new order, however, Christ
retained his own special relationship to
God the Father. My Father is the lan¬
guage of deity; my God is the language
of humanity.

18. The sense of being useful, of ful¬
filling Jesus’ command to go to the dis¬
ciples, relieved any feeling of hurt Mary
may have experienced at the rebuff she
had received. Her task is a miniature of

372

JOHN 20:19-23

19. Then the same day at evening, being
the first day of the week, when the doors
were shut where the disciples were assem¬
bled for fear of the Jews, came Jesus and
stood in the midst, and saith unto them.
Peace be unto you.

20. And when he had so said, he showed
unto them his hands and his side. Then were
the disciples glad, when they saw the Lord.

21. Then said Jesus to them again. Peace
be unto you: as my Father hath sent me,
even so send I you.

22. And when he had said this, he
breathed on them, and saith unto them, Re¬
ceive ye the Holy Ghost:

23. Whosesoever sins ye remit, they are
remitted unto them; and whosesoever sins
ye retain, they are retained.

that given to the whole Church — to go
and tell that Jesus has risen.

19. The disciples, having received the
message from Mary, now had their first
opportunity, as a group, to see Jesus in
his risen state. It was the evening of the
resurrection day. For fear of the Jews.
This was natural in view of their flight
from the garden, Annas' inquiry about
them (18:19), and the expectation created
by Jesus' teaching that if he suffered,
they should expect to do so also (Mt 16:
24; Jn 15:20). The implication is plain
that Jesus passed through the closed doors.
He had power to dematerialize his body.
Peace be unto you (cf. 14:27; 16:33). 20.
The word of peace had relieved fear.
Now it was in order to establish identity.
He showed unto them his hands and his
side. According to Luke, even more
graphic demonstration was needed in
order to bring conviction (Lk 24:37-43).
Then were the disciples glad (cf. 16:22).

21. The first peace (v. 19) was to quiet
their hearts; the second was to prepare
them for a fresh statement of their com¬
mission (cf. 17:18). Nothing had been
changed in the plan of the Master for
them. 22. He breathed on them. This re¬
calls the creation of man (Gen 2:7), as
though to announce the new creation, re¬
sulting not so much from the infusion of
the breath of God as from the reception
of the Holy Spirit (cf. 7:39). This need
not rule out any relation to the Spirit in
the days of earlier discipleship any more
than it rules out the Spirit's coming upon
them at Pentecost. Here the Spirit was
the necessary equipment for the task that
lay ahead, which is stated next.

23. Christ gave authority to the apos¬
tles and possibly to others (cf. Lk 24:33
ff.) to forgive and to retain the sins of
men. "Either . . . the disciples must pos¬
sess unfailing insight into man's heart
(such as in certain cases was granted to
an apostle, cf. Acts 5:3), or the remission
which they proclaim must be condi¬
tionally proclaimed. No one can maintain
the former alternative. It follows, then,
that what our Lord here commits to His
disciples, to His Church, is the right au¬
thoritatively to declare, in His name, that
there is forgiveness for man's sin, and on
what conditions the sin will be forgiven”
(Milligan and Moulton, Commentary on
John) This scene involves the death of
Christ (his wounds presented), his resur¬
rection (declared by his living presence),
the resultant commission to go and bear
witness to him, the equipment for this

373

JOHN 20:24-31

24. But Thomas, one of the twelve, called
Didymus, was not with them when Jesus
came.

25. The other disciples therefore said unto
him. We have seen the Lord. But he said
unto them. Except I shall see in his hands
the print of the nails, and put my finger into
the print of the nails, and thrust my hand
into his side, I will not believe.

26. And after eight days again his disci¬
ples were within, and Thomas with them:
then came Jesus, the doors being shut, and
stood in the midst, and said. Peace be unto
you.

27. Then saith he to Thomas, Reach
hither thy finger, and behold my hands; and
reach hither thy hand, and thrust it into my
side; and be not faithless, but believing.

28. And Thomas answered and said unto
him, My Lord and my God.

29. Jesus saith unto him, Thomas, because
thou hast seen me, thou hast believed:
blessed are they that have not seen, and yet
have believed.

30. And many other signs truly did Jesus
in the presence of his disciples, which are not
written in this book:

31. But these are written, that ye might
believe that Jesus is the Christ, the Son of
God; and that believing ye might have life
through his name.

task, and the message itself, centering in
forgiveness of sins.

24 25. John notes Thomas’ absence
but does not explain it. Since Jesus did
not rebuke Thomas on the score of his
losing interest in his discipleship, it is
precarious for us to do so. He may have
preferred to be alone in his grief over
the Saviour’s death. The report of the
others concerning their meeting with
Jesus emphasized that they had seen die
wounded hands and side of the Lord.
Thomas demanded not only the sight of
these, but the actual touching of them as
the condition of believing that Jesus was
alive from the dead.

26. A week later, with conditions the
same as before, including the shut doors,
Jesus came a second time and with the
same greeting of Peace. 27. By his very
language the Lord revealed that he knew
what Thomas had asserted. Therefore he
must have been alive when the doubting
apostle spoke those words about the hands
and the side. 28. His misgivings com¬
pletely removed, Thomas rose to a mighty
declaration of faith in response to Jesus’
challenge. My Lord and my God. He
knew he was in the presence of deity. 29.
Because thou hast seen me. There is noth¬
ing to demonstrate that Thomas touched
the Saviour. The sight of him had been
enough. But what about the multitudes
who would not have this opportunity of
sight? A blessing is pronounced on such,
who dare to make the venture of faith
(cf. I Pet 1:8).

F. The Purpose of This Gospel. 20:30,
31. The signs which dot the narrative of
John have climaxed in the greatest of
them all, the Resurrection. Lest the reader
think otherwise, the writer hastens to note
that the signs were many. Only a select
few are included in this book. Yet it is
the writer’s expectation that these will en¬
able the reader to believe that Jesus is
the Christ (the object of Jewish expecta¬
tion, based on OT prophecy, when that
expectation is not perverted by false
views of Messiahshio) and the Son of
God, revealing the Father by word and
deed, culminating in obedience to the
Father’s will even unto death. Believe in¬
cludes the ideas of faith’s initial act and of
progressing in faith as well. Life through
(more literally, in) his name, i.e., in union
with his own person.

Because this seems a natural conclu¬
sion to the Gospel, some scholars have
concluded that the next chapter was

374

JOHN 21:1-7

CHAPTER 21

AFTER these things Jesus showed himself
again to the disciples at the sea of Tiberias;
and on this wise showed he himself,

2. There were together Simon Peter, and
Thomas called Didymus, and Nathanael of
Cana in Galilee, and the sons of Zebedee,
and two other of his disciples.

3. Simon Peter saith unto them, I go a
fishing. They say unto him, We also go with
thee. They went forth, and entered into a
ship immediately; and that night they
caught nothing.

4. But when the morning was now come,
Jesus stood on the shore; but the disciples
knew not that it was Jesus*

5. Then Jesus saith unto them. Children,
have ye any meat? They answered him. No.

6. And he said unto them, Cast the net on
the right side of the ship, and ye shall find.
They cast therefore, and now they were not
able to draw it for the multitude of fishes.

7. Therefore that disciple whom Jesus
loved saith unto Peter, It is the Lord. Now
when Simon Peter heard that it was the
Lord, he girt his fisher’s coat unto him, (for
he was naked,) and did cast himself into the
sea.

added later, either by John himself or by
another. But there is nothing to demand
such a view of the closing chapter. It is
full of suggestiveness as to now the Lord s
continuing presence and power enable the
Church to fulfill its ministry in the world.

VI. Epilogue. 21:1-25.

1. The scene of the post-resurrection
appearances shifts from Jerusalem to
Galilee. The sea of Tiberias - another
term for the Sea of Galilee (cf. 6:1). 2.
Together. This is accounted for, not on
the basis of a common occupation, but on
that of their discipleship and of their ex¬
perience in seeing Jesus risen from the
dead. Peter and John were to figure
prominently in the incident about to be
related.

3. 1 go a fishing. Peter could not stand
inactivity. The sight of his boat and the
waters of his beloved Galilee, and per¬
haps the necessity of keeping body and
soul together, dictated his sudden an¬
nouncement. It is hazardous to conclude
that Peter was going back to fishing as a
permanent occupation. To be sure, the
infinitive of the verb “to fish” is present
tense, which may suggest sustained ac¬
tion. But this is offset by the fact that
the verb I go suggests an expedition
rather than a career. Further, the con¬
currence of the other disciples makes it
clear that they understood Peters pur¬
pose to be temporary. In view of the ap¬
pearances of the Lord to them (cf. 20:
21-23), it is unthinkable that they were
reverting to fishing as an occupation.
They caught nothing. This was provi¬
dential, preparing the way for Christ's in¬
tervention.

4,5. Standing on the shore, Jesus spoke
but was not recognized. Children may be
rendered lads without doing violence to
the meaning. Have ye any meat? The
form of the question carries the suspicion
that they did not have any. Meat. Relish
eaten with bread, but also used in the
sense of fish. No. It hurts a fisherman to
admit that he has caught nothing. 6. Cast
the net on the right side. The position of
the boat remained the same, the fishing
gear was the same, the men were the
same, with the same skill; but now their
empty nets became full, all because of
the word of Christ (see Jn 15:5).

7. The miracle brought quick aware¬
ness to the ‘beloved disciple' that the
stranger must be Jesus. It is the Lord.
Peter s mind must have flashed back to

375

JOHN 21:8-15

8. And the other disciples came in a little
ship, (for they were not far from land, but as
it were two hundred cubits,) dragging the
net with fishes.

9. As soon then as they were come to
land, they saw a fire of coals there, and fish
laid thereon, and bread.

10. Jesus saith unto them, Bring of the
fish which ye have now caught.

11. Simon Peter went up, and drew the
net to land full of great fishes, a hundred and
fifty and three: and for all there were so
many, yet was not the net broken.

12. Jesus saith unto them, Come and
dine. And none of the disciples durst ask
him, Who art thou? knowing that it was the
Lord.

13. Jesus then cometh, and taketh bread,
and giveth them, and fish likewise.

14. This is now the third time that Jesus
showed himself to his disciples, after that he'
was risen from the dead.

15. So when they had dined, Jesus saith to
Simon Peter, Simon, son of Jonas, lovest
thou pie more than these? He saith unto him.
Yea, Lord; thou knowest that I love thee. He
saith unto him, Feed my lambs.

another time on this same lake when
at Jesus' word he let down the net and
garnered a great catch of fish (Lk 5:1-11).
Peters eagerness to see Jesus in person
suggests that he was not conscious of be¬
ing out of the will of God in going fish¬
ing. Coat. It would have been improper
to greet the Lord without being fully at¬
tired. 8. The other disciples followed in
the dinghy. Two hundred cubits. About
one hundred yards.

9. Jesus' followers were about to be re¬
minded that the one who grants success
in Christian work is also sufficient for the
daily needs of his own. Fish. A single
fish. Bread. A single loaf. Jesus would
make them suffice, as he had done with
the loaves and fishes for the multitude.

10. Bring of the fish which ye have
now caught* The purpose was not to
augment what was already provided.
There is no indication that the fish were
prepared and cooked and eaten. Christ
wanted the men to get the full thrill of
their catch. Generously he said, 4 which
ye have now caught,” despite their im¬
potence apart from himself. 11. The fish
were counted, which is customary. Their
number simply indicates the greatness of
the catch. If there is any symbolism con¬
nected with the unbroken net, it is to the
effect that those who are won through
Christ-directed service will not be lost,
but will be preserved to reach the
heavenly strand.

12. Dine. The word is especially suit¬
able for breakfast, though used sometimes
of other meals. It was a solemn occasion,
with the disciples feeling a fresh sense
of awe in the presence of the Lord. 14.
The third time. Two other appearances
to the disciples as a group are recounted
in the previous chapter. The remainder of
this appearance concerns almost exclu¬
sively Peter and John, though the others
profited from the teaching.

15. This scene has sometimes been
called ‘The Restoration of Peter,' but this
may be misleading. Peter had already
been restored in the sense of receiving
forgiveness (Lk 24:34). But the leader¬
ship of an erring disciple could hardly
have been accepted for the days ahead,
either by Peter or his brethren, apart
from Christ's explicit indication. Lovest
thou me? More. important than love for
men is love for Christ. More than these.
Some understand these to refer to the
paraphernalia of fishing. If this were so,
Peter could have answered without any
evasion and without the use of a differ-

376

JOHN 21:16-23

16. He saith to him again the second time,
Simon, son of Jonas, lovest thou me? He
saith unto him. Yea, Lord; thou knowest that
I love thee. He saith unto him. Feed my
sheep.

17. He saith unto him the third time,
Simon, son of Jonas, lovest thou me? Peter
was grieved because he said unto him the
third time, Lovest thou me? And he said
unto him, Lord, thou knowest all things;
thou knowest that I love thee. Jesus saith
unto him. Feed my sheep.

18. Verily, verily, I say unto thee, When
thou wast young, thou girdedst thyself, and
walkedst whither thou wouldest: but when
thou shalt be old, thou shalt stretch forth thy
hands, and another shall gird thee, and carry
thee whither thou wouldest not.

19. This spake he, signifying by what
death he shoidd glorify God. And when he
had spoken this, he saith unto him, Follow
me.

20. Then Peter, tinning about, seeth the
disciple whom Jesus loved following; which
also leaned on his breast at supper, and said.
Lord, which is he that betrayeth thee?

21. Peter seeing him saith to Jesus, Lord,
and what shall this man do?

22. Jesus saith unto him. If I will that he
tarry till I come, what is that to thee? follow
thou me.

23. Then went, this saying abroad among
the brethren, that that disciple should not
die: yet Jesus said not unto him, He shall not
die; but. If I will that he tarry till I come,
what is that to thee?

ent word for love than Jesus used. The
very fact that Jesus probed Peter’s love
in the presence of his brethren suggests
that the others were involved. Peter had
boasted that he would remain loyal even
if the others did not (Mk 14:29). Feed
my lambs. Christ is unwilling to entrust
his little ones to one who does not love
him.

16. The second round of question and
answer brings a somewhat different com¬
mission, at least verbally. Feed my sheep
is literally, Shepherd (or tend) my sheep.

17. Peters grief here may be traced
to two things. First, the threefold ques¬
tioning may well have suggested his three¬
fold denial. Second, Jesus abandoned his
word for love ( agapad ) and used the one
Peter employed ( philed ), a word indica¬
tive of warm affection but perhaps con¬
sidered inferior to the other. This dis¬
tinction is blunted, however, by the fact
that elsewhere in John the second word
is used in a very high sense (e.g., 5:20),
My sheep (cf. 10:14,27). They are
precious to the Lord; he gave his life for
them. Peter needed love to assume the
pastoral office.

18. The acceptance of this commission
was to prove costly. Early days in Peter's
life were times of freedom. One day this
freedom would be withdrawn, but only
when Peter was old. The prophecy as¬
sured him of years of service. Stretch
forth thy hands. Suitable language for
crucifixion. Early church tradition sup¬
ports this manner of death for Peter. 19.
By what (sort of) death. He would be
honored by suffering death in the same
manner as his Lord. The word glorify has
been used of the death of Jesus also (12:
23). Follow me. This led to a physical
movement, but much more is implied (cf.
13:36). Peter was being summoned to an
undeviating, faithful walk, to set his face
like flint, even as Jesus had done in view
of the approaching cross.

20. John followed also, without an in¬
vitation. Peter noticed it and commented
on it. 21. Being a friend of John, Peter
was curious as to what future the Lord
had in view for this man. 22. The answer
of Jesus had one purpose, to rebuke Peter
for being distracted over John's future.
It was enough for him to be concerned
about doing God's will in his own life.
This rebuke is suggested by the emphatic
thou, which is absent from verse 19. 23.
Jesus’ words, however, were readily mis¬
construed as an assurance that John
would live on until the Lord’s return.
The if was easily forgotten. John himself
corrects this false impression.

377

JOHN 21:24-25

24. This is the disciple which testifieth of
these things, and wrote these things: and we
know that Ids testimony is true.

25. And there are also many other things
which Jesus did, the which, if they should be
written every one, I suppose that even the
world itself could not contain the books that
should be written. Amen.

24. This. A reference to that disciple
in verse 23, i.e., John. Testifieth. This
m^y point to John’s oral testimony of the
things contained in the Gospel, in dis¬
tinction from the fact that he also wrote
them. We know. The identity of these
persons who here add their witness to
the veracity of John is unknown. Likely
they were men associated with John in
Ephesus, possibly elders of the church.

25. The thought is an extension of
what has already been stated in 20:30.
I suppose. This is awkward after the
plural we know of the previous verse.
Some think John’s secretary permitted
himself this closing word. Again we are
reminded that our Gospel records are not
intended to be full accounts of the activity
of our Lord in the days of his flesh.

378

JOHN

BIBLIOGRAPHY

Barret, C. K. The Gosvel According to
St John. London: S.P.C.K., 1955.

Dodd, C. H. The Interpretation of the
Fourth Gospel Cambridge: The Uni¬
versity Press, 1953.

Bernard, T. D. The Central Teaching
of Jesus Christ . New York: Macmillan
and Co., 1892.

Hoskyns, E. C. The Fourth Gospel Edit¬
ed by F. N. Davey. London: Faber
and Faber, Ltd., 1940.

Milligan, William and Moulton, W.

F. Commentary on the Gospel of St
John. Edinburgh: T. and T. Clark,
1898.

Rigg, W. H. The Fourth Gospel and Us
Message for Today . London: Lutter¬
worth Press, 1952.

Temple, William. Readings in St
Johns Gospel London: Macmillan and
Co., Ltd., 1950.

Westcott, B. F. The Gospel According
to St John . London: John Murray,
1896.

379

THE ACTS OF THE APOSTLES

INTRODUCTION

Title. The title as we know it was not
attached to the original book but belongs
to the second century a.d. The Gospel of
Luke and The Acts are two volumes of a
single work (see Commentary in loc.) y and
whatever title was originally prefixed to
the Gospel served for both books. When
the second volume began to circulate in¬
dependently, this tide was used to desig¬
nate its contents.

Author Neither the Gospel nor The
Acts names their author, but he was most
probably Luke, a friend and companion
of Paul. The clue to authorship is pro¬
vided by the three "we” sections, where
the narrative is in the first person plural
(Acts 16:10-17; 20:5-21:18; 27:1-28:16),
suggesting that the author was Paul s
companion on these three occasions, and
is using his travel diary as his source.
Some have suggested that this travel doc¬
ument was written by an unknown com¬
panion of Paul and incorporated into
Acts by a later unknown author. But the
uniformity of style between this travel
narrative and the rest of Acts and the
retention of the first person plural make
this most unlikely. Church tradition uni¬
formly identifies Luke as Paul’s compan¬
ion, and the data of The Acts support this
tradition.

Date. The date of Acts is linked with
the problem of its abrupt ending (see
Commentary in loc.). We do not know
when it was written, but a date shortly
after the ‘conclusion of the narrative is
likely. If so, Acts was written about a.d.
62.

Sources. Aside from his own travel
diary, Luke may have used written
sources, especially for the earlier chapters
of his work. As a companion of Paul, he
was in a position to gather firsthand in¬
formation from the apostle. Furthermore,
since Luke was in Palestine during Pauls
Caesarean imprisonment (21:18; 27:1), he
had ample opportunity to gadier informa¬
tion about the early days of the church
from eyewitnesses.

Purpose. Luke wrote to assure Theoph-
ilus as to "the certainty of those things,

wherein thou hast been instructed (Lk
1:4). Theophilus was probably a Gentile
convert to Christianity, and Luke wrote
to give him a greater knowledge of Chris¬
tian origins than he already possessed.
This included the story of the life, death,
and resurrection of Jesus (the Gospel ),
and the establishment and extension of
the church.

Strictly speaking, Luke did not write a
history of the early church. This is not
to suggest that his narration is unhistorical
or inaccurate. However, the task of a
“historian” is to give a comprehensive
narrative of all of the important facts.
This, obviously, Luke did not attempt.
He tells us nothing about the churches in
Galilee (Acts 9:31) or about the evangeli¬
zation of Egypt or Rome. His story is
not The Acts of the Apostles, for only
three of the original twelve appear in his
narrative-Peter, James, John; and the
latter two are only mentioned. The book
of Acts, is The Acts of Peter and Paul
Furthermore, Peter is practically dropped
from the story after the conversion of
Cornelius, and we are left wondering
what became of him. Again, Luke gives
no explanation of the rise of elders in the
church (11:30), of how James came to
a place of leadership in the Jerusalem
church (15:13), of what Paul did in
Tarsus after his conversion (9:30; see
11:25), and of many other important his¬
torical matters. Furthermore, he passes
over some events with a few words (18:19-
23) but relates other events in great detail
(21:17-26:32). In other words,, Luke is
telling a story, not writing a “history.
His story is that of the main outlines of
the extension of the church from Jeru¬
salem to Rome via Samaria, Antioch,
Asia, and Europe; and in this story, only
Peter and Paul played outstanding roles.
The ministry of the other apostles else¬
where in the eastern world was not im¬
portant to Luke.

Two themes underlie the story of this
expansion: the rejection of the Gospel by
the Jews and its reception by the Gentiles;
and the treatment of the early church by
local and Roman officials. Luke s mam
purpose, therefore, in his two-volume

381

THE ACTS

work (Luke-Acts) is to explain to Theoph-
ilus how it came about that the Gospel
which began with the promise of the
restoration of the kingdom to Israel (Lk
1:32,33) ended with the Gentile church
in Rome, distinct from Judaism.

Furthermore, Judaism was a religion
recognized by Rome. The new religious
fellowship that arose within Judaism and
yet was not simply a sect in the older
religion received the same recognition
from Rome as did Judaism. Thus the
Christian church became established in
the Roman world as a legitimate religion
distinct from Judaism.

Acts and the Epistles. The greatest
problem in the history of the study of
Acts has concerned its trustworthiness in
comparison with the epistles of Paul.
Luke does not refer to the epistles of
Paul, and it is not always easy to correlate
Pauls movements, as reflected in his
epistles, with Luke's record. The greatest
problem is: How can the events of Gal
1:16-2:10 be correlated with the Lukan
narrative? Equally good scholars have
felt that the visit of Gal 2:1-10 refers to

(a) the famine visit of Acts 11:27-30 and

(b) the council visit in Acts 15. Many
scholars have felt that the narrative of
Acts suffers in comparison with the epis¬
tles.

A second aspect of the problem is
posed by the contrast between the por¬
trait of Paul in Acts and that reflected in
the missionary's own epistles. The Paul of
Acts appears to be a flexible, reasonable
erson who was willing to compromise
is principles for the sake of expediency
(see 16:3; 21:26); while the Paul of the
epistles is an inflexible person of unbend¬
ing convictions (Gal 1:8; 2:3). The older
Tubingen school of criticism built its
theory of the history of the primitive
church around a supposed conflict be¬
tween Pauline and Juaaistic Christianity,
and held that The Acts reflects a late stage
in the history of the conflict, when a
synthesis was being achieved between the
two contradictory viewpoints.

It is obviously impossible to deal in any
detail with these problems, but they stand
in the background of the study and often
enter directly into the commentary.

382

OUTLINE

ACTS

THE ESTABLISHMENT AND GROWTH OF THE CHURCH

I. Beginnings of the church. 1:1—2:47.

A. Preparation: The post-resurrection ministry and ascension of Jesus. 1:1-14.

B. Choice of Matthias. 1:15-26.

C. Coming of the Holy Spirit. 2:1-41.

D. Life of the primitive church. 2:42-47.

II. The church in Jerusalem. 3:1—5:42.

A. A typical miracle and sermon. 3:1-26.

B. First opposition from Jewish leaders. 4:1-37.

C. Death of Ananias and Sapphira. 5:1-16.

D. Second opposition from Jewish leaders. 7:17-42.

III. Extension of the church in Palestine through dispersion. 6:1—12:25.

A. Choice of the seven. 6:1-7.

B. Occasion of the dispersion: Ministry and matyrdom of Stephen. 6:8—8:3.

C. The Gospel in Samaria. 8:4-25.

D. Conversion of the Ethiopian eunuch. 8:26-40.

E. Conversion of Saul. 9:1-31.

F. Peter’s ministry in Palestine and the first Gentile converts. 9:32—11:18.

G. Establishment of a Gentile church at Antioch. 11:19-30.

H. Persecution by Herod Agrippa I. 12:1-25.

IV. Extension of the church in Asia Minor and Europe. 13:1—21:17.

A. First mission, Galatia. 13:1—14:28.

B. Problem of the Gentile church, and council in Jerusalem. 15:1-35.

C. Second mission, Asia Minor and Europe. 15:36—18:22.

D. Third mission, Asia Minor and Europe. 18:23—21:17.

V. Extension of the church to Rome. 21:18—28:31.

A. Rejection of the Gospel by Jerusalem. 21:18—26:32.

B. Reception of the Gospel in Rome. 27:1—28:31.

383

ACTS 1:1-6

THE ACTS OF
THE APOSTLES

CHAPTER 1

THE former treatise have I made, O The-
ophilus, of all that Jesus began both to do
and teach,

2. Until the day in which he was taken
up, after that he through the Holy Ghost
had given commandments unto the apostles
whom he had chosen:

3. To whom also he showed himself alive
after his passion by many infallible proofs,
being seen of them forty days, and speaking
of the things pertaining to the kingdom of
God:

4. And, being assembled together with
them, commanded them that they should not
depart from Jerusalem, but wait for the
promise of the Father, which, saith he, ye
have heard of me.

5. For John truly baptized with water;
but ye shall be baptized with the Holy Ghost
not many days hence.

6. When they therefore were come to¬
gether, they asked of him, saying. Lord, wilt
thou at this time restore again die kingdom
to Israel?

COMMENTARY

1. Beginnings of the Church. 1:1—2:47.

A. Preparation. The Post-resurrection
Ministry and Ascension of Jesus. 1:1-14.

1,2. The first two verses constitute a
brief introduction that ties Acts to the
Gospel of Luke. The introductory verses
of tne Gospel (Lk 1:1-4) are meant to
serve both for the Gospel and for Acts;
Acts 1:1,2 is a kind or secondary intro¬
duction that looks back to Lk 1:1-4.
The former treatise. The Gospel of Luke.
Acts is the second part of a two-volume
work, Luke-Acts. The Gospel contains
all that Jesus began both to do and
teach; Acts traces die continued ministry
of the ascended Christ through the Holy
Spirit working in the apostles. We do not
know who Theophilus was, whether a
Christian who needed further instruction
or an interested pagan (see Lk 1:3).

2. This reference to the Holy Spirit
sounds the chief theological note of The
Acts—the work of the Holy Spirit.

3. Our Lord’s post-resurrection minis¬
try of forty days had a twofold objective:
to provide a positive demonstration of
the reality of his resurrection, and to give
further explanation of his teaching about
the kingdom of God. We may therefore
expect this theme to reappear in the
apostles’ ministry. The good news about
the kingdom of God was the content of
Philip’s message in Samaria (8:12), of
Paul s preaching and teaching in Ephesus
(20:25), and of Paul’s message to both
Jews and Gentiles in Rome when he
finally reached that city (28:23,31).

4. The command of Lk 24:49 is here
repeated. Since the ministry of the
apostles was to be the work of the Holy
Spirit, they were to wait in Jerusalem
until the promise of the coming of the
Holy Spirit—given by the Father in the
OT (Joel 2:28; Ezk 36:27) and confirmed
through the Son—should be fulfilled. The
word translated assembled together is of
uncertain meaning and may also be ren¬
dered “eating with” or “lodging with.”

5. The ministry of John the Baptist,
baptizing men with water, was prepara¬
tory for the coming of Messiah. The
greater reality, the baptism of the Holy
Spirit, would shortly talce place.

6. This verse expands the last words
of verse 3. To the Jews of the first
century, the kingdom of God meant an
earthly, political kingdom for Israel. At
one point in our Lord’s ministry, the

384

ACTS 1:7-11

7. And he said unto them, It is not for you
to know the times or the seasons, which the
Father hath put in his own power.

8. But ye shall receive power, after that
the Holy Ghost is come upon you: and ye
shall be witnesses unto me both in Jerusa¬
lem, and in all Judea, and in Samaria, and
unto the uttermost part of the earth.

9. And when he had spoken these things,
while they beheld, he was taken up; and a
cloud received him out of their sight.

10. And while they looked steadfastly to¬
ward heaven as he went up, behold, two men
stood by them in white apparel;

11. Which also said. Ye men of Galilee,
why stand ye gazing up into heaven? this
same Jesus, which is taken up from you into
heaven, shall so come in like manner as ye
have seen him go into heaven.

people were prepared to take Jesus by
force and compel him to become their
king (Jn 6:15). However, Christs mis¬
sion was not to bring the kingdom in
earthly splendor but to bring it in spirit¬
ual power. This was a difficult lesson for
the disciples to learn. During the forty
days, one of their main questions was
whether Jesus would soon establish this
earthly kingdom through Israel.

7. Jesus replied that the answer to
this question was no present concern of
theirs. Times and seasons probably refer
to the time which must elapse before the
final establishment of God’s kingdom,
and to the character of the events that
will accompany its establishment. The
Father has determined these events by
his own authority (RSV). This does not
mean that God is through with Israel;
Romans 11:26 says that all Israel shall
be saved. The NT tells us almost noth¬
ing about the time and manner of the
future salvation of Israel.

8. Rather than devoting themselves
to questions about the final establish¬
ment of the Jewish kingdom, the apos¬
tles were to have a different concern.
The Holy Spirit was to come upon them
and to give them supernatural power, in
the strength of which they would be
witnesses of Christ throughout all the
world. This verse is a table of contents of
the book of Acts: in Jerusalem covers
chapters 1—7; in all Judea, and in Sama¬
ria covers chapters 8:1—11:18; and unto
the uttermost part of the earth covers
11:19 to the end of the book.

9. The cloud that received Christ
upon his ascension was not merely a
cloud of condensed vapor but was a
symbol of the Shekinah glory which
represents the glorious presence of God
(Ex 33:7-11; 40:34; Mk 9:7). The as¬
cension of Christ meant that he had
broken off visible fellowship with his
disciples on earth, and, still nearing his
resurrected body, had entered into the
invisible world of God’s dwelling.

10. White is the color of angels* garb
(Mt 28:3; Jn 20:12).

11. The angels informed the apostles
that this experience was no repetition of
the Transfiguration (Lk 9:27-36). Jesus
had left them, but one day he would
return to the earth in the same visible,
glorious way in which he had departed.
The expectation of the bodily return of
Christ is central in Christian faith.

385

ACTS 1; 12-22

12. Then returned they unto Jerusalem
from the mount called Olivet, which is from
Jerusalem a sabbath day’s journey.

13. And when they were come in, they
went up into an upper room, where abode
both Peter, and James, and John, and An¬
drew, Philip, and Thomas, Bartholomew,
and Matthew, James the son of Alpheus, and
Simon Zelotes, and Judas the brother of
James.

14. These all continued with one accord
in prayer and supplication, with the women,
and Mary the mother of Jesus, and with his
brethren.

15. And in those days Peter stood up in
the midst of the disciples, and said, (the num¬
ber of names together were about a hundred
and twenty,)

16. Men and brethren, this Scripture
must needs have been fulfilled, which the
Holy Ghost by the mouth of David spake be¬
fore concerning Judas, which was guide to
them that took Jesus.

17. For he was numbered with us, and
had obtained part of this ministry.

18. Now this man purchased a field with
the reward of iniquity; and falling headlong,
he burst asunder in the midst, and all his
bowels gushed out.

19. And it was known unto all the dwell¬
ers at Jerusalem; insomuch as that field is
called, in their proper tongue, Aceldama,
that is to say. The field of blood.

20. For it is written in the book of Psalms,
Let his habitation be desolate, and let no
man dwell therein: and. His bishopric let an¬
other take.

21. Wherefore of these men which have
companied with us all the time that the Lord
Jesus went in and out among us,

22. Beginning from the baptism of John,
unto that same day that he was taken up
from us, must one be ordained to be a wit¬
ness with us of his resurrection.

12. The Ascension had taken place
from the Mount of Olives, which stands
directly east of Jerusalem, about three
thousand feet away. This was the dis¬
tance permitted to a Jew to walk on the
Sabbath day without breaking the Sab¬
bath rest.

13. This upper room may have been
the scene of the Last Supper (Lk 22:12)
and was possibly located in the house of
Mary, the mother of Mark (Acts 12:12).
For other lists of the Twelve, see Mt
10:2 ff.; Mk 3:16 ff.; Lk 6:14 ff. Simon
Zelotes. Simon the Cananaean. Zelotes
(the zealot) may refer to the fervent
character of Simon,, but it more likely
indicates that he belonged to a nation¬
alistic party among the Jews that advo¬
cated open rebellion against Rome.

14. His brethren. Jesus’ half-broth¬
ers (Mt 13:55), who did not believe in
him before his death (Jn 7:5) but who
were brought to faith by his resurrection.
A resurrection appearance to James is
recorded in I Cor 15:7. The women may
designate either the wives of the disciples
or the women mentioned in Lk 8:2;
24:10.

B. Choice of Matthias. 1:15-26. The
apostolic college had been broken by the
defection of Judas, and the apostles felt
the need of choosing a man to take his
place.

15. Peter now emerged as the natural
leader among the 120 believers, who are
called brethren (disciples, AV, is the
reading of an inferior text). Names (AV)
is a Semitic expression meaning persons
(RSV) or individuals. 16. Peter reminded
the company that Judas’ betrayal of Je¬
sus was not an unforeseen tragedy but
was in the providential purposes of God
and therefore foretold in the OT (see
v. 20).

18,19. These verses are a note inserted
by Luke into his record of Peter s re¬
marks to explain to his readers Judas’
fate. According to Mt 27:7, the high
priests bought this field; but apparently
they did so in the name of Judas, since
the money was legally his. Falling head¬
long should possibly be translated swell¬
ing up, and refers to a fatal rupture.
Augustine interprets this passage to
mean, “he fastened a rope around his
neck and, falling on his face, burst
asunder in the midst.” Aceldama. An
Aramaic word meaning field of blood .

20. Peter quoted freely from Ps 69:25;
109:8. Bishopric means office of over -
seer , in a nontechnical sense.

21,22. The qualifications for Judas’

386

ACTS 1:23-2:4

23. And they appointed two, Joseph
called Barsabas, who was sumamed Justus,
and Matthias.

24. And they prayed, and said. Thou,
Lord, which knowest the hearts of all men,
show whether of these two thou hast chosen,

25. That he may take part of this ministry
and apostleship, from which Judas by trans¬
gression fell, that he might go to his own
place.

26. And they gave forth their lots; and the
lot fell upon Matthias; and he was numbered
with the eleven apostles.

CHAPTER 2

AND when the day of Pentecost was fully
come, they were all with one accord in one
place.

2. And suddenly there came a sound from
heaven as of a rushing mighty wind, and it
filled all the house where they were sitting.

3. And there appeared unto them cloven
tongues like as of fire, and it sat upon each* of
them.

4. And they were all filled with the Holy
Ghost, and began to speak with other
tongues, as the Spirit gave them utterance.

successor in the apostolic college were
two: he must have been a companion of
Jesus, and he must have been a witness
of Jesus' resurrection. There is no refer¬
ence to ordination in these verses. 23.
We have no other information about
these two equally qualified candidates.

24-26. Such a choice by the casting
of lots had an OT precedent (Prov
16:33), but it occurs nowhere else in
the NT and is not normative for Chris¬
tian practice. That he might go to his
own place. Judas experienced the fate he
deserved for his incredible treachery.
Judas' place was filled not because he
had died but because he had defected.
When James, the brother of John, was
executed (Acts 12:2), his place was not
filled. The Lord • to whom prayer was
addressed (1:24) was probably die as¬
cended Jesus, for he who had chosen the
original twelve (v. 2) was now asked to
choose another. Lord is the usual word
in the Greek OT to designate God; it
was used from the earliest days of the
Church to designate the ascended Jesus.

C. Coming of the Holy Spirit. 2:1-41.
There is a real sense in which the Church
had its birthday on the day of Pentecost,
when the Holy Spirit was given to men
in a new way to bring believers in Jesus
together into a new relationship.

1. Pentecost, meaning fiftieth , is the
Greek word for the Feast of (seven)
Weeks described in Lev 23:15-22, which
celebrated the conclusion of the harvest.

2. All the 120 disciples were gathered
together in one body and in one place—
probably the upper room (1:13). With
one accord is the reading of an inferior
text. The sound from heaven was like
[that of] a rushing mighty wind. It was
not a wind; it sounded like a wind.
Pneuma can mean both wind and spirit;
and wind is a symbol of the Spirits
power and also of his invisibility (Jn 3:8).
What was seen was not actually tongues
of fire but tongues like fire. 3. The visi¬
ble sign was something that could only
be likened to a flame of fire that divided
into separate tongues which rested upon
the individual disciples. Many under¬
stand this to be the fulfillment of John's
promise of baptism with fire (Lk 3:16).
However, no fire was present at Pente¬
cost but something like fire; and the con¬
text in the Gospel suggests that the bap¬
tism of fire is the judgment of those who
reject Messiah-the burning of the chaff
with unquenchable fire.

4. As the Holy Spirit was given to
men, the disciples were baptized (1:5)

ACTS 2:544

5. And there were dwelling at Jerusalem
Jews, devout men, out of every nation under
heaven.

6. Now when this was noised abroad, the
multitude came together, and were con¬
founded, because that every man heard them
speak in his own language.

7. And they were all amazed and mar¬
veled, saying one to another, Behold, are not
all these which speak Galileans?

8. And how hear we every man in our
own tongue, wherein we were bom?

9. Parthians, and Medes, and Elamites,
and the dwellers in Mesopotamia, and in
Judea, and Cappadocia, in Pontus, and Asia,

10. Phrygia, and Pamphylia, in Egypt,
and in the parts of Libya about Cyrene, and
strangers of Rome, Jews and proselytes,

11. Cretes and Arabians, we do hear them
speak in our tongues the wonderful works of
God.

12. And they were all amazed, and were
in doubt, saying one to another, What mean-
eth this?

13. Others mocking said, These men are
full of new wine.

14. But Peter, standing up with the
eleven, lifted up his voice, and said unto
them, Ye men of Judea, and all ye that dwell
at Jerusalem, be this known unto you, and
hearken to my words:

and at the same time filled with the
Holy Spirit. The baptism of the Spirit
is described in I Cor 12:13. It is the
work of the Holy Spirit to join people
of diverse racial and social backgrounds
into one body—the body of Jesus Christ,
which is his Church. In the strict sense
of the word, Pentecost was the birthday
of the Church. This baptism of the
Spirit was never repeated. It was later
extended to believers in Samaria (Acts
8), to the Gentiles (chs. 10; 11), and to
the disciples of John the Baptist (19:1-
6). The filling of the Spirit was often
repeated, but not the baptism with the
Spirit.

5. The disciples had now apparently
moved down from the upper room to an
open place in the city, possibly within
the temple area, where a crowd as¬
sembled. The devout men were Diaspora
Jews, who had been scattered through¬
out the Mediterranean world but who
had returned to the Holy City to live.

6. The other tongues (v. 4). Not the
language of religious ecstasy. By a mira¬
cle the language of the apostles was
translated by the Holy Spirit into many
diverse languages without a human
translator. This phenomenon is not the
same as the glossolalia or gift of tongues
in I Cor 12; 14, which were unintelligible
until interpreted. Possibly the Holy Spirit
acted as interpreter at Pentecost, so that
various language groups heard their own
tongue without the mediation of a human
interpreter. 7. It was an amazing thing
that these men whose accent showed
them to be Galilean Jews appeared cap¬
able of speaking many foreign languages.
9-11. These countries formed a circuit
around the entire Mediterranean Sea.
Most of these peoples could speak the
popular Greek of the Hellenistic world,
but they also spoke their native tongues
(cf. 14:11). Strangers of Rome. Jews
and Gentile converts (proselytes) from
Rome, who were only temporarily resid¬
ing in Jerusalem.

12,13. All of the hearers were at a
loss (in doubt , AV) to understand what
was happening. The accusation of drunk¬
enness suggests that an ecstatic element
as well as foreign languages was present
in this first gift of tongues. 14. A large
crowd had assembled because of this
commotion (v. 6), probably in the outer
court of the temple area. Peter offered
an explanation of what had occurred be¬
fore their eyes and then moved on to a
proclamation of the Gospel, which was

388

ACTS 2:15-20

15. For these are not drunken, as ye sup- embodied essentially in the announce-
pose, seeing it is but the third hour of the ment of the Messiahship of Jesus.

day. . 15. Peter first disposed of the sugges-

16. But this is that which was spoken by tion that the disciples were drunk by point-

the prophet Joel; ing out that it was only nine o’clock in the

17. And it shall come to pass in the last morning and therefore too early for people

days, saith God, I will pour out of my Spirit to have become drunken. 16. It was not

upon all flesh: and your sons and your spirits but the Holy Spirit that had taken

daughters shall prophesy, and your young possession of them. Peter quoted Joel

• men shall see visions, and your old men shall 2:28-31, which foretells the outpouring of

dream dreams: the Holy Spirit upon Israel in the Mcs-

18. And on my servants and on my hand- sianic era. It is important to note that a

maidens I will pour out in those days of my prophecy which in Joel was addressed to

Spirit; and they shall prophesy: the nation Israel now had its fulfillment in

19. And I will show wonders in heaven the Christian church. However, in God’s

above, and signs in the earth beneath; blood, redemptive purpose, Israel is also to be in-

and fire, and vapor of smoke: cluded ^ *e fulfillment of this prophecy

20. The sun shall be tinned into darkness, (R° m 11:26).

and the moon into blood, before that great 17. The last days is not found in the
and notable day of the Lord come: prophecy of Joel but was added by Peter

under divine inspiration. In the OT this
phrase designates the Messianic era of the
kingdom of God (Isa 2:2; Hos 3:5). The
age of the Gospel is therefore one stage in
the realization of the blessings of the Mes¬
sianic age. In the OT era, the Holy Spirit
was given primarily to people who oc¬
cupied official positions in the theocracy
of Israel—kings, priests, and prophets. The
new mission of the Holy Spirit was to
rest upon all flesh, that is, upon all of
God’s people and not only upon the of¬
ficial leaders. The promise that this new
outpouring of the Spirit would result in a
new manifestation of prophecy, of visions,
and of dreams, was fulfilled in the experi¬
ence of the apostles and prophets of the
NT era. It was the Jewish belief that the
Holy Spirit, who had inspired the OT
prophets with their message, had been si¬
lent during the Inter-Testamental Period.
Peter asserted that the Holy Spirit had
now become active again in a new. mani¬
festation of God’s redemptive purpose.
This is seen in the last words of Acts 2:18,
where Peter added to the prophecy of
Joel the statement, and they shall proph¬
esy. This new manifestation of prophecy
was not so much foretelling the future as
forth-telling the meaning of God’s redemp¬
tive work through Jesus the Messiah.

19,20. The last half of this prophecy
from Joel was not fulfilled in Peters day
as was the outpouring of the Spirit. The
day of the Lord. The day of Christ’s com¬
ing in glory to establish his kingdom in
the world with power and glory. This final
consummation will be attended by a judg¬
ment that will fall upon the earthly order,
and out of the cosmic catastrophe will
emerge a new redeemed order of nature
and die world (Rom 8:21). The last days

389

ACTS 2:21-32

21. And it shall come to pass, that who¬
soever shall call on the name of the Lord
shall be saved.

22. Ye men of Israel, hear these words;
Jesus of Nazareth, a man approved of God
among you by miracles and wonders and
signs, which God did by him in the midst of
you, as ye yourselves also know:

23. Him, being delivered by the determi¬
nate counsel and foreknowledge of God, ye
have taken, and by wicked hands have cru¬
cified and slain:

24. Whom God hath raised up, having
loosed the pains of death: because it was not
possible that he should be holden of it.

25. For David speaketh concerning him, I
foresaw the Lord always before my face; for
he is on my right hand, that I should not be
moved:

26. Therefore did my heart rejoice, and
my tongue was glad; moreover also my flesh
shall rest in hope:

27. Because thou wilt not leave my soul in
hell, neither wilt thou suffer thine Holy One
to see corruption.

28. Thou hast made known to me the
ways of life; thou shalt make me full of joy
with thy countenance.

29. Men and brethren, let me freely speak
unto you of the patriarch David, that he is
both dead and buried, and his sepulchre is
with us unto this day.

30. Therefore being a prophet, and know¬
ing that God had sworn with an oath to him,
that of the fruit of his loins, according to the
flesh, he would raise up Christ to sit on his
throne;

31. He, seeing this before, spake of the
resurrection of Christ, that his soul was not
left in hell, neither his flesh did see corrup¬
tion.

32. This Jesus hath God raised up,
whereof we all are witnesses.

are thus distinguished from the Day of the
Lord.

21. This outpouring of the Holy Spirit
will bring about a great day of salvation,
and whoever calls on the name of the Lord
shall be saved. Lord in Toel refers to God,
but Peter and the early church applied
this to the exalted Jesus.

22,23. Peter reviewed the life and
death of Jesus to show that it was no mere
accident but occurred within the redemp¬
tive plan of God. In spite of the fact that
God had attested Christ by miracles and
wonders and signs ... in the midst of the
Jews, they had turned him over to the
hands of lawless men (RSV), the Romans,
who ignored Gods law, to have him cruci¬
fied and slain. While neither the Romans
nor the Jews were absolved from guilt, the
death or Jesus had taken place in accord¬
ance with the definite plan (RSV) and
foreknowledge of God.

24. Although human judges had put Je¬
sus to death, a higher court had raised him
from the dead, since it was impossible that
the Messiah should remain under the
power of death. 25-28. Peter next proved
that the death of the Christ was a part of
Gods redemptive plan by showing that it
was foreseen in uie OT Scriptures. He
quoted from Ps 16:8-11, a passage which
in its own context refers to David and his
hope of salvation from death. Even in
death, David expected to behold the face
of the Lord. He therefore could submit to
the experience of death in hope that God
would not abandon his soul to Hades
(Sheol), the abode of the dead after death,
nor permit him to see the corruption of the
grave. Since God is the God of the living,
in spite of the fact that the OT has no full
revelation of life after death, David was
confident that God would show him the
ways of life and bring him into the fullness
of joy in the Divine presence even after
death.

29. The apostle made it clear that these
verses could not refer to David, since
David in fact died and experienced cor¬
ruption. Indeed, his grave could be seen
south of the city of Jerusalem. The psalm¬
ist, therefore, must have referred to
Davids greater son, the Messiah. 30,31.
Hence the psalmist spoke prophetically of
one of his descendants (RSV), the Christ,
who would be seated on David’s throne.
In these words of David, Peter found a
prophecy of the resurrection of Christ. 32.
The resurrection of the Messiah, foreseen
by the psalmist, could now be attested by
the experience of the apostles.

390

ACTS 2:33-39

33. Therefore being by the right hand of
God exalted, and having received of the
Father the promise of the Holy Ghost, he
hath shed forth this, which ye now see and
hear.

34. For David is not ascended into the
heavens: but he saith himself, The Lord said
unto my Lord, Sit thou on my right hand,

35. Until I make thy foes thy footstool.

36. Therefore let all the house of Israel
know assuredly, that God hath made that
same Jesus, whom ye have crucified, both
Lord and Christ.

37. Now when they heard this, they were
pricked in their heart, and said unto Peter
and to the rest of the apostles, Men and
brethren, what shall we do?

38. Then Peter said unto them, Repent,
and be baptized every one of you in the
name of Jesus Christ for the remission of
sins, and ye shall receive the gift of the Holy
Ghost.

39. For the promise is unto you, and to
your children, and to all that are afar off,
even as many as the Lord our God shall call.

33. Jesus had not only been raised from
the dead; he had also been exalted at the
right hand of God (RSV cf. v. 34) and
had from this exalted position poured out
upon his people the gift of the Holy Spirit
foretold by Joel. 34,35. Peter again quoted
from the Psalms (110:1) to show that the
exaltation of Christ was also in the pro¬
phetic Scriptures. The Lord God had said
to Davids Lord, the Messiah, that he
should sit at Gods right hand until all of
his enemies were subdued. From these
verses we must conclude that Christ is
even now enthroned in the heavens and
in a real sense is exercising his Messianic
reign (Rev 3:21).

36. The heart of the Gospel is this: that
Jesus, raised from the dead and exalted
at the right hand of God, has been made
both Lord and Messiah. His Messiahship
means Lordship; he reigns at the right
hand of God as Lord and King. The ful¬
fillment of the Messianic office is realized
in a new and unexpected way. The Lord-
ship of Christ was the cardinal doctrine
of primitive Christianity. Jesus entered in¬
to the exercise of his Lordship by virtue
of his exaltation (Phil 2:9-11), and salva¬
tion is to be found in confessing Jesus as
Lord (Rom 10:9).

37 Peters hearers were both con¬
vinced and convicted. They were cut to
the heart (RSV) by the realization that
they had put to death God's Messiah, and
they therefore asked what they might do
to be delivered from this awful guilt.

38. Peter replied that God's mercy
could forgive even this sin. A twofold
response was required: to repent and to
be baptized in the name of Jesus the
Christ. To repent would mean to turn
rightabout-face from their sinful ways
and confess faith in Jesus as their Messiah.
Baptism would be the public evidence of
this repentant spirit. The result would be
the forgiveness of their sins and the recep¬
tion of the gift of the Holy Spirit. The
reception of the Holy Spirit is not de¬
pendent upon baptism, but it follows bap¬
tism, which is the outward and visible sign
of a penitent spirit. In the early church,
converts were baptized without delay. So
being baptized and receiving the Spirit
were practically simultaneous.

39. This new age of Messianic blessing,
Peter explained, would bestow the Holy
Spirit not only upon such leaders as proph¬
ets, priests, ana kings, but upon all who
would repent, upon their descendants, and
even upon those outside the family of
Israel, even all whom God should call to
salvation. The gift of the Holy Spirit. The

391

ACTS 2:40-47

40. And with many other words did he
testify and exhort, saying, Save yourselves
from this untoward generation.

41. Then they that gladly received his
word were baptized: and the same day there
were added unto them about three thousand
souls.

42. And they continued steadfastly in the
apostles’ doctrine and fellowship, and in
breaking of bread, and in prayers.

43. And fear came upon every soul: and
many wonders and signs were done by the
apostles.

44. And all that believed were together,
and had all things common;

45. And sold their possessions and goods,
and parted them to all men, as every man
had need.

46. And they, continuing daily with one
accord in the temple, and breaking bread
from house to house, did eat their meat with
gladness and singleness of heart,

47. Praising God, and having favor with
all the people. And the Lord added to the
church daily such as should be saved.

gift of the Spirit himself, not some gift
which the Spirit bestows.

40,41. The apostle thereupon exhorted
his hearers to save themselves from this
crooked generation, which had put Jesus
to death, by accepting his plea to repent
and his testimony that Jesus was their Mes¬
siah. The result was that some three thou¬
sand received his word and were baptized
upon profession of their faith and were
added to the fellowship of the little circle
of believers. There is no indication that
the apostles laid hands on these new con¬
verts in order that they might receive the
Holy Spirit.

D. Life of the Primitive Church. 2:42-
47. Luke now gives a brief sketch of the
life and character of the early Christian
community.

42. The apostles’ doctrine or teaching.
The teaching of the Lord, together with
the proclamation of the life, death, and
resurrection of Jesus and its meaning for
man’s salvation. This teaching was an
authoritative tradition in the early church
and later found embodiment in our New
Testament. These early believers found
delight in fellowship with one another,
particularly in the breaking of bread
(which probably consisted of a fellowship
meal, together with the Lord’s Supper)
and in regular times of united prayer. 43.
The character of the early Christian com¬
munity aroused in the people a sense of
awe, that was reinforced by many miracles
performed by the apostles.

44,45. So devoted to one another were
those in the first Christian fellowship that
wealthy believers sold their possessions to
help care for the necessities of the poor
members. Christian love manifested itself
in a social program of material support for
the poor. This Christian sharing seems to
have been limited to the early years of the
Jerusalem church and was not extended
into new churches as the Gospel was car¬
ried beyond Judea.

46. The believers were still Jews con¬
tinuing daily worship of God in the Tem¬
ple in accordance with the Jewish practice.
There was no thought of withdrawing
from Judaism and establishing a separate
movement. Their Christian fellowship
manifested itself particularly in fellowship
meals, conducted in various homes. Joy¬
fulness and generosity of heart were two
of the outstanding characteristics of the
early Christians.

47. Not all the Jews received the wit¬
ness to the Messiahship of the resurrected

J fesus, but even those who rejected it
ooked upon the early Christian fellow-

392

ACTS 3:1-12

CHAPTER 3

NOW Peter and John went up together into
the temple at the hour of prayer, being the
ninth hour .

2. And a certain man lame from his moth¬
er's womb was carried, whom they laid daily
at the gate of the temple which is called
Beautiful, to ask alms of them that entered
into the temple;

3. Who, seeing Peter and John about to
go into the temple, asked an alms.

4. And Peter, fastening his eyes upon him
with John, said. Look on us.

5. And he gave heed unto them, expecting
to receive something of them.

6. Then Peter said. Silver and gold have 1
none; but such as I have give I thee: In the
name of Jesus Christ of Nazareth rise up and
walk.

7. And he took him by the right hand, and
lifted him up: and immediately his feet and
ankle bones received strength.

$. And he leaping up stood, and walked,
and entered with them into the temple,
walking, and leaping, and praising God.

9. And all the people saw him walking
and praising God:

10. And they knew that it was he which
sat for alms at the Beautiful gate of the tem¬
ple: and they were filled with wonder and
amazement at that which had happened
unto him.

11. And as the lame man which was
healed held Peter and John, all the people
ran together unto them in the porch that is
called Solomon’s, greatly wondering.

12. And when Peter saw it, he answered
unto the people. Ye men of Israel, why mar¬
vel ye at this? or why look ye so eamertly on
us, as though by our own power or holiness
we had made this man to walk?

ship with great favor. The result was that
the Lord was daily adding to the new fel¬
lowship those who received the witness,
and the Christian community received
them as fellow believers.

11. The Church in Jerusalem. 3:1—5:42.

The primitive church at first showed no
inclination to embark upon a mission
of world-wide evangelization. The first
Christians were Tews living in Jerusalem
as Jews who had found in Jesus the ful¬
fillment of OT prophecy. Luke selects
several episodes illustrating these early
years.

A. A Typical Miracle and Sermon. 3:1-
26. The healing of the lame man was one
of many such miracles, but it was of
singular importance because it provided
the occasion for a typical sermon that
illustrates the content of the apostolic
preaching to the Jews. This in turn led
to the first opposition from the Jewish
leaders.

1. Peter and John, the brother of
James, are frequently mentioned as the
two leading apostles in the early church.
The disciples continued to engage in
Jewish worship of God in the temple.
The ninth hour, or 3:00 p.m., was a time
of prayer accompanying the evening sacri¬
fice.

2. The apostles proceeded through the
vast Court of the Gentiles to the gate
called Beautiful, which led into the Court
of the Women, where they found a lame
man who was laid there day after day to
beg. 6-8. Peter had no money to offer him,
but he gave him something far better-
strength for his crippled legs and feet. The
healing was instantaneous; and the healed
man accompanied the apostles into the
Temple, leaping into the air in joy over
his new-found strength, and shouting out
praises to God. 9,10. His shouts drew a
crowd of people, who were amazed to
behold the man whom they had daily seen
at the Beautiful Gate how jumping up and
down with joy.

11. Peter used this miracle as another
occasion to bear witness to the saving
power of Jesus. Apparently, after the serv¬
ice of prayer and sacrifice, Peter and John,
together with the lame man, proceeded
to the covered colonnade on the eastern
side of the Court of the Gentiles, which
was called Solomon’s porch (AV) or por¬
tico (RSV). Here the crowd gathered
and Peter addressed them.

12. Peter first disclaimed any credit
for the miracle. It was not through the

393

ACTS 3:13-21

13. The God of Abraham, and of Isaac,
and of Jacob, the God of our fathers, hath
glorified his Son Jesus; whom ye delivered
up, and denied him in the presence of Pilate,
when he was determined to let him go.

14. But ye denied the Holy One and the
Just, and desired a murderer to be granted
unto you;

15. And killed the Prince of life, whom
God hath raised from the dead; whereof we
are witnesses.

16. And his name, through faith in his
name, hath made this man strong, whom ye
see and know: yea, the faith which is by him
hath given him this perfect soundness in the
presence of you all.

17. And now, brethren, I wot that
through ignorance ye did it, as did also your
rulers.

18. But those things, which God before
had showed by the mouth of all his prophets,
that Christ should suffer, he hath so fulfilled.

19. Repent ye therefore, and be con¬
verted, that your sins may be blotted out,
when the times of refreshing shall come from
the presence of the Lord;

20. And he shall send Jesus Christ, which
before was preached unto you:

21. Whom the heaven must receive until
the times of restitution of all things, which
God hath spoken by the mouth of all his holy
prophets since the world began.

apostles* power or godliness that the in¬
valid had been healed.

13. It was the God of Israel, the God
who had given the promises to the fathers,
who had performed this miracle. The man
had been healed because God had glori¬
fied his servant Jesus by his resurrection
and ascension. Son (AV) is better trans¬
lated servant (RSV), for the word refers
to the servant of the Lord prophesied in
Isa 52:13—53:12. Jesus could only be
glorified after he had been delivered up
and denied by the Jews before the Roman
governor, Pilate.

14. The Holy One and the Righteous
One were titles sometimes used to describe
the Messiah. What an unthinkable crime
that the Jews should demand the release of
a murderer and criminal to put to death
the Holy and Righteous One! 15. Prince
of life. Better, Author of life . Peter des¬
ignated Jesus as the source and origin of
life. Him the Jews tried to destroy, but
God reversed their verdict by raising him
from the dead. 16. The structure of this
verse is awkward both in English and in
Greek, but its meaning is dear. The name
of Jesus did not possess a magical power,
but faith in his name brought healing.

17. The monstrous crime of murdering
Jesus can be forgiven, for Peter admits
that the Jews and their rulers did not
realize that they were putting to death
God’s Messiah. 18. The OT does not fore¬
tell a suffering Messiah, although it does
predict a suffering servant of the Lord
(Isa 53). After his resurrection, Jesus
showed the disciples that these prophecies
referred to his passion. Christ. Not a
proper name here but the title meaning
Messiah.

19. Peter now challenged the Jews to
repent of their sins and to turn to God.
Be converted (AV). Turn around from sin
to God. This would mean reversing their
verdict about Jesus and confessing him as
God’s Messiah. The result would be the
blotting out of their sins and the enjoy¬
ment of the times of refreshment prom¬
ised by the OT prophets.

20. The conversion of Israel will mean
the return of the Messiah. It is the pur-

ose of God to bring salvation to Israel

efore the coming of God’s kingdom (Rom
11:26), and Peter pled with Israel to
receive this salvation.

21. Jesus’ death, resurrection, and as¬
cension are not the end of his redemptive
work. He is to come again in power and to
establish a new order free from evil and
sin. This restoration will include the re¬
demption of nature (Rom 8:18-23) as well

394

ACTS 3:22-4:2

22. For Moses truly said unto the fathers,
A Prophet shall the Lord your God raise up
unto you of your brethren, like unto me; him
shall ye hear in all things whatsoever he shall
say unto you.

23. And it shall come to pass, that every
soul, which will not hear that Prophet, shall
be destroyed from among the people.

24. Yea, and all the prophets from Samuel
and those that follow after, as many as have
spoken, have likewise foretold of these days.

25. Ye are the children of the prophets,
and of the covenant which God made with
our fathers, saying unto Abraham, And in
thy seed shall all the kindreds of the earth be
blessed.

26. Unto you first God, having raised up
his Son Jesus, sent him to bless you, in turn¬
ing away every one of you from his iniqui¬
ties.

CHAPTER 4

AND as they spake unto the people, the
priests, and the captain of the temple, and
the Sadducees, came upon them,

2. Being grieved that they taught the peo¬
ple, and preached through Jesus the resur¬
rection from the dead.

as the perfecting of human society when
Gods will is done on earth as it is in
heaven. The times of refreshing are a pres¬
ent blessing; the establishing of all that
God spoke ... by his holy prophets is a
future blessing; but both are the result of
the redeeming work of the Messiah.

22,23. These days of which Peter
speaks were foretold as far back as Moses,
who prophesied that God would raise up
another prophet like himself (Deut 18:15-
19), who would bring the word of God to
his people with authority. The threat con¬
tained in verse 23 is combined from Deut
18:19 and Lev 23:29. 24,25. These days
of redemption that Peter was proclaiming
were the constant theme of the prophets
from the time of Samuel. The Jews were
the sons of the prophets and of the cove¬
nant made with Abraham and were there¬
fore the natural heirs of these Messianic
promises.

26. While the promise of Abraham in¬
cluded the Gentile peoples, the blessings
of the Messiah have been offered to the
natural heirs of the covenant first, to turn
them from their iniquities. Son (AV) is
the word found in 3:13, meaning servant
(RSV). Raised up refers to the historical
appearance of Jesus rather than to his
resurrection.

B. First Opposition from Jewish Lead¬
ers. 4:1-37. One of the main purposes of
Acts is to show that the Jews who rejected
and crucified Jesus continued their rebel¬
lion against God by rejecting the gospel
of the resurrected and ascended Jesus pro¬
claimed by the apostles. This chapter de¬
scribes the beginning of this opposition,
which culminated with the plots of the
Jews to kill Paul on his last visit to Jeru¬
salem (23:12-15; 25:1-3).

1. Such a large crowd gathered in Solo¬
mon's Porch that the temple police inter¬
vened. The priests belonged to a Jewish
party called the Sadducees. They disa¬
greed with the Pharisees over the interpre¬
tation of the Law and also denied the
doctrine of resurrection and of the exist¬
ence of angels and demons. The captain
of the temple was a high officer next in
authority to the high priest and had re¬
sponsibility for the preservation of order
in the Temple.

2. The Sadducees were annoyed (RSV)
because Peter and John persistently pro¬
claimed that Jesus had been raised from
the dead and announced on the basis of
his resurrection the hope of resurrection
for men. The Pharisees believed in a
future resurrection. The apostles declared

395

ACTS 4:3-13

3. And they laid hands on them, and put
them in hold unto the next day: for it was
now eventide.

4. Howbeit many of them which heard
the word believed; and the number of the
men was about five thousand.

5. And it came to pass on the morrow,
that their rulers, and elders, and scribes,

6. And Annas the high priest, and Caia-
phas, and John, and Alexander, and as many
as were of the kindred of the high priest,
were gathered together at Jerusalem.

7. And when they had set them in the
midst, they asked. By what power, or by
what name, have ye done this?

8. Then Peter, filled with die Holy Ghost,
said unto them. Ye rulers of the people, and
elders of Israel,

9. If we this day be examined of the good
deed done to the impotent man, by what
means he is made whole;

10. Be it known unto you all, and to all
the people of Israel, that by the name of
Jesus Christ of Nazareth, whom ye crucified,
whom God raised from the dead, even by
him doth this man stand here before you
whole.

11. This is the stone which was set at
nought of your builders, which is become
the head of the comer.

12. Neither is there salvation in any other:
for there is none other name under heaven
given among men, whereby we must be
saved.

13. Now when they saw the boldness of
Peter and John, and perceived that they
were unlearned and ignorant men, they mar¬
veled; and they took knowledge of them,
that they had been with Jesus.

that God had now provided a new ground
for this hope.

3. Since it was late in the day, the
temple police, under the direction of the
priests, seized the two disciples and put
them in prison for the night. 4. Luke in¬
serts the comment that these events had
great effect upon the people, and many be¬
lieved, so that the number of believers
reached five thousand.

5,6. The next morning the Sanhedrin
assembled. This was the highest court of
the Jews, and was composed of rulers or
priests, elders, and scribes. Scribes. The
professional students and teachers of the
OT. Their disciples were called Pharisees.
At this time Caiaphas was the presiding
high priest and president of the Sanhed¬
rin. His father, Annas, was the former high
priest and a sort of elder statesman. The
term high priest, or better chief priest ,
can be applied to various members of the
families from which the high priests came.
We know nothing about John or Alex¬
ander.

7. Peter and John were brought before
the Sanhedrin and challenged to say by
what authority laymen like themselves
acted as they had. 8-10. Peter experienced
a fresh enduement of the Spirit for his
defense. He pointed out that he had done
nothing but good to a crippled man. The
former cripple was standing with Peter
and John, and Peter declared his healing
in the name of Jesus Christ of Nazareth,
not by any power resident in the apostles
themselves.

11,12. Peter was presumably defend¬
ing himself, but he now turned from de¬
fense and began to proclaim the Gospel.
He quoted from Ps 118:22, asserting that
Christ was the stone which the builders of
the Jewish nation rejected but which God
had made the most important stone in the
building. Furthermore, he said that there
was salvation in Him alone; and that if
the Jews rejected the saving power of His
name, there would be no other way for
them to find salvation. Destruction must
fall on both them and the nation. Head
of the corner may designate either the
keystone in the foundation or the top
corner at the juncture of two walls. Salva¬
tion here probably refers to life in the
age to come.

13. Such speech amazed the Sanhe¬
drin. Unlearned and ignorant does not re¬
fer to their intelligence or literacy but to
the fact that they were not schooled in the
tradition of the scribes but were, in fact,
laymen. It was an uncommon thing for
unschooled laymen to speak with such ef-

ACTS 4:14-27

14. And beholding the man which was
healed standing with them, they could say
nothing against it.

15. But when they had commanded them
to go aside out of the council, they conferred
among themselves,

16. Saying, What shall we do to these
men? for that indeed a notable miracle hath
been done by them is manifest to all them
that dwell in Jerusalem; and we cannot deny
it

17. But that it spread no further among
the people, let us straitly threaten them, that
they speak henceforth to no man in this
name.

1$. And they called them, and com¬
manded them not to speak at all nor teach in
the name of Jesus.

19. But Peter and John answered and said
unto them. Whether it be right in the sight
of God to hearken unto you more than unto
God, judge ye.

20. For we cannot but speak the things
which we have seen and heard.

21. So when they had further threatened
them, they let them go, finding nothing how
they might punish them, because of the peo¬
ple: for all men glorified God for that which
was done.

22. For the man was above forty years
old, on whom this miracle of healing was
showed.

23. And being let go, they went to their
own company, and reported all that the
chief priests and elders had said unto them.

24. And when they heard that, they lifted
up their voice to God with one accord, and
said, Lord, thou art God, which hast made
heaven, and earth, and the sea, and all that
in them is;

25. Who by the mouth of thy servant
David hast said, Why did the heathen rage,
and the people imagine vain things?

26. The kings of the earth stood up, and
the rulers were gathered together against the
Lord, and against his Christ.

27. For of a truth against thy holy child
Jesus, whom thou hast anointed, both
Herod, and Pontius Pilate, with the Gentiles,
and the people of Israel, were gathered to¬
gether,

fectiveness and authority. The rulers al¬
ready knew that Peter and John were
disciples of Jesus, but they now recalled
the fact that Jesus, too, although he was
unlearned in the scribal traditions (Jn
7:15), had nevertheless amazed the peo¬
ple with the authority with which he
spoke (Mk 1:22). Something of this same
authority was now reflected in his
disciples, and the miracle which had
been performed upon the lame man
made it difficult to deny the effectiveness
of this authority.

15-17. The two disciples were now
sent out while the members of the San¬
hedrin deliberated. Though Peter and
John had broken no law, they were gain¬
ing a dangerous popularity. The Sanhed¬
rin decided that the only possible action
was to threaten them and to command
them to preach no more in the name of
Jesus. The Sanhedrin took no steps what¬
soever, as F. F. Bruce has pointed out
(Commentary on the Book of Acts), to
disprove the central assertion of the apos¬
tles' preaching—that Jesus had been
raised from the dead. The preaching of
the apostles could easily have been frus¬
trated had their proclamation of the Res¬
urrection been proved false. The body
of Jesus had vanished so completely that
the Sanhedrin was utterly helpless to re¬
fute their message.

18. When Peter and John were re¬
called into the Sanhedrin, they were not
punished but were commanded to break
off all preaching in the name of Jesus.
19,20. The apostles answered that when
they were required to choose between the
will of God and the decree of men, they
had no choice but to obey God.

21. The apostles had gained such
popularity that the Sanhedrin dared not
risk stirring up the anger of the people
by punishing them. Furthermore, the
Saddticees did not have the support of
the people as did the Pharisees, and
they nad to be careful of public opinion.

22. The wonder of the miracle lay in the
fact that this man was over forty years
old.

24. A prayer meeting followed, in
which the believers did not ask God to
deliver them from future trouble and
persecution but praised him because he
is the ruler over all. They addressed him
as Sovereign Lord (RSV), not simply
Lord (AV). 25,26. The Christians experi¬
enced the persecution predicted in Ps
2:1-3. The rulers opposed both God and
his Anointed One or Messiah. 27. The
believers again referred to Jesus as the

397

ACTS 4:28-5:3

28. For to do whatsoever thy hand and
thy counsel determined before to be done.

29. And now, Lord, behold their threaten-
ings: and grant unto thy servants, that with
all boldness they may speak thy word,

30. By stretching forth thine hand to heal;
and that signs and wonders may be done by
the name of thy holy child Jesus.

31. And when they had prayed, the place
was shaken where they were assembled to¬
gether; and they were all filled with the
Holy Ghost, and they spake the word of God
with boldness.

32. And the multitude of them that be¬
lieved were of one heart and of one soul: nei¬
ther said any of them that aught of the
things which he possessed was his own; but
they had all things common.

33. And with great power gave the apos¬
tles witness of the resurrection of the Lord
Jesus: and great grace was upon them all.

34. Neither was there any among them
that lacked: for as many as were possessors of
lands or houses sold them, and brought the
prices of the things that were sold,

35. And laid them down at the apostles’
feet: and distribution was made unto every
man according as he had need.

36. And Joses, who by the apostles was
sumamed Barnabas, (which is, being inter¬
preted, The son of consolation,) a Levite,
and of the country of Cyprus,

37. Having land, sold it , and brought the
money, and laid it at the apostles’ feet*

CHAPTER 5

BUT a certain man named Ananias, with
Sapphira his wife, sold a possession,

2. And kept back part of the price, his
wife also being privy to it, and brought a cer¬
tain part, and laid it at the apostles’ feet.

3. But Peter said, Ananias, why hath
Satan filled thine heart to lie to the Holy
Ghost, and to keep back part of the price of
the land?

holy Servant who was also the Anointed
One. To them Herod Antipas, tetrarch
over Galilee and Perea, represented the
kings of the earth. Pontius Pilate, Roman
governor of Judea, represented the rulers.
The other opponents in the psalm they
identified as the Romans (Gentiles) and
the people of Israel. 28. Back of these
evil acts of wicked men, they knew, lay
the predetermined plan of God. 29,30.
The Christians did not pray for safety or
protection but that, in the face of op¬
position, they might be faithful in pro¬
claiming Gods word.

31. The response to their prayer was
a fresh infilling of the Holy Spirit, which
was manifested in their fearless procla¬
mation of the word of God. This was not,
however, a fresh baptism of the Spirit.

32. Verses 32-37 contain another sum¬
mary of the character of the early Chris¬
tian fellowship similar to that in 2:42-47.
One of the outstanding characteristics of
this Spirit-filled church was unity, a
sense of oneness that manifested itself
in the sharing of material resources. 34.
To meet the needs of poor Christians,
the - more wealthy believers sold their
lands or houses and brought the money
to be used for the common welfare. 35.
The apostles supervised this ministry of
love, which was carried out not on the
basis of equality but on the basis of
personal need. 36,37. One Christian is
singled out for special attention: Joseph,
a Jewish Christian from the island of
Cyprus, who had relatives in Jerusalem
(cf. 12:12; Col 4:10). His surname,
Barnabas may mean either son of con¬
solation or son of encouragement or ex¬
hortation. Such surnames were often
given to people to indicate their char¬
acter.

C. Death of Ananias and ’Sapphira.
5:1-16. This incident shows us that the
primitive church was not free from in¬
ternal problems. Luke does not try to
gloss over the situation but relates the
event with black colors.

1,2. Sapphira in the Aramaic tongue
means beautiful. Like Barnabas, she and
her husband sold a piece of property.
Ananias, with his wife’s knowledge
(RSV), determined upon the plan of
bringing only part of the money to the
apostles, but pretending that they were
giving all. 3. We are not told how Peter
recognized this deception; it was probably
by divine illumination. Peter charged
Ananias not with deceiving him but with
attempting to deceive the Holy Spirit.
The Holy Spirit is obviously a person.

398

4. While it remained, was it not thine
own? and after it was sold, was it not in thine
own power? why hast thou conceived this
thing in thine heart? thou hast not lied unto
men, but unto God.

5. And Ananias hearing these words fell
down, and gave up the ghost; and great fear
came on all them that heard these things.

6. And the young men arose, wound him
up, and carried him out, and buried him,

7. And it was about the space of three
hours after, when his wife, not knowing
what was done, came in.

8. And Peter answered unto her. Tell me
whether ye sold the land for so much? And
she said, Yea, for so much.

9. Then Peter said unto her, How is it
that ye have agreed together to tempt the
Spirit of the Lord? behold, the feet of them
which have buried thy husband are at the
door, and shall carry thee out.

10. Then fell she down straightway at his
feet, and yielded up the ghost: and the
young men came in, and found her dead,
and, carrying her forth, buried her by her
husband.

11. And great fear came upon all the
church, and upon as many as heard these
things.

ACTS 5:4-11

and verse 4 shows that the Holy Spirit
is also God.

4. The program of sharing wealth in
the early church was a purely voluntary
one and not compulsory. While the land
remained in Ananias’ possession, it was
his alone to dispose of as he chose; and
even after he had sold it the money was
his to do with as he pleased. Ananias’
sin did not consist in* his keeping back
the money, but in his pretending a com¬
plete consecration to God while deliber¬
ately keeping back part of the money.
This was the sin of an insincere consecra¬
tion, for it meant lying to God.

5. When faced with the enormity of
his sin, Ananias was completely overcome
and immediately fell down and breathed
out his life. We are not told what caused
this stroke. Certainly Peter did not invoke
his death. Whether or not Ananias ex¬
pired from emotional shock, it was a
judgment of God upon hypocritical con¬
secration. 6. In ancient times in the
Orient, since decomposition of dead
bodies began almost immediately, burial
followed death without delay.

7. Sapphira must have been removed
from the scene by some distance, else the
news of her husband’s death would have
reached her sooner. 9. Peter charged her
with complicity in trifling with God. To
tempt God (Ex 17:2; Deut 6:16), that is,
to see how far one can go in presuming
upon God’s goodness, is a fearful sin.
This was one of the temptations that our
Lord faced (Mt 4:7). 10. The same fate
that struck Ananias overtook Sapphira,
and she fell down and expired. There is
no reason to believe that Ananias and
Sapphira were not saved persons. Their
physical death was a divine judgment
upon them which did not involve the
question of their salvation. The very fact
that they were believers determined the
enormity of their sin. They were pretend¬
ing to "surrender all” but were deliberate¬
ly holding back from God. This is a sin
that can be committed only by a Chris¬
tian.

11. This event brought great awe and
fear of God into the church and exer¬
cised a purifying influence. Here for the
first time in Acts the word for church,
ekklesia , appears. It means, called out ,
and refers to the calling out of Greek
citizens from their homes to the public
assembly for civic purposes. The word is
taken over by the Greek OT and used
of Israel as the people of God, Its use
in the NT therefore indicates that the

399

ACTS 5:12-25

12. And by the hands of the apostles were
many signs and wonders wrought among the
people; (and they were all with one accord
in Solomon's porch.

13. And of the rest durst no man join him¬
self to them: but the people magnified them.

14. And believers were the more added to
the Lord, multitudes both of men and
women;)

15. Insomuch that they brought forth the
sick into the streets, and laid them on beds
and couches, that at the least the shadow of
Peter passing by might overshadow some of
them.

16. There came also a multitude out of
the cities round about unto Jerusalem, bring¬
ing sick folks, and them which were vexed
with unclean spirits: and they were healed
every one.

17. Then the high priest rose up, and all
they that were with him, (which is the sect
of the Sadducees,) and were filled with indig¬
nation,

18. And laid their hands on the apostles,
and put them in the common prison.

19. But the angel of the Lord by night
opened the prison doors, and brought them
forth, and said,

20. Go, stand and speak in the temple to
the people all the words of this life.

21. And when they heard that , they en¬
tered into the temple early in the morning,
and taught. But the high priest came, and
they that were with him, and called the
council together, and all the senate of the
children of Israel, and sent to the prison to
have them brought.

22. But when the officers came, and found
them not in the prison, they returned, and
told,

23. Saying, The prison truly found we
shut with all safety, and the keepers standing
without before the doors: but when we had
opened, we found no man within.

24. Now when the high priest and the
captain of the temple and the chief priests
heard these things, they doubted of them
whereunto this would grow.

25. Then came one and told them, saying.
Behold, the men whom ye put in prison are
standing in. the temple, and teaching the
people.

Church is the new people of God. The
word is never used of a building. It desig¬
nates both the church at large (5:11;
9:31; 20:28) and local congregations of
believers (11:26; 13:1).

12. The early Christians did not have
their own building for worship but met
in Solomon's Porch, which bordered the
east side of the vast temple area.

13,14. The death of Ananias and Sap-
phira had such a purifying influence that
no one dared for purely human reasons
to unite with the new fellowship. How¬
ever, the church was held in high regard
by the people. Only those who experi¬
enced a genuine, saving work of God
dared to unite with the church; but there
were great numbers of such believers.

D. Second Opposition from Jewish
Leaders. 5:17-42. The popularity of the
believers brought them again to the at¬
tention of the high priest and the Sad¬
ducees. One of the central motifs of
Acts is the rejection of the Gospel by the
Jewish nation. This section traces a fur¬
ther step in rejection and persecution by
the Jewish officials.

17. Sect means simply party and car¬
ries no unfavorable connotations, as does
the modern word. 18. This time all the
apostles were seized and put into prison
overnight to await a hearing before the
Sanhedrin in the morning. 19,20. The
apostles were supematurally released
during the night and were encouraged
to continue witnessing to the people
about the way of life and salvation. This
Life. An unusual designation of the
Christian message.

21. Early in the morning the Sanhe¬
drin or council (which is also called the
senate), consisting of both Sadducees and
Pharisees, assembled and sent for the
apostles to appear before them. 22,23.
The guards went to the' prison and found
everything undisturbed, the doors locked
and sentries alert; but the apostles had
completely vanished. 24. The captain of
the temple police was a member of the
Sanhedrin. Chief priests. Heads of the
several high priestly families and priests
who had previously held the office of high
priest ana who continued to retain the
title. These officials of the Sanhedrin
apparently felt that the Christians had
won converts within the circle of the
temple guards, and it looked as though
this new movement would grow out of
hand.

25. In the midst of the deliberations,
word came to the Sanhedrin that the

400

ACTS 5:26-34

26. Then went the captain with the
officers, and brought them without violence:
for they feared the people, lest they should
have been stoned.

27. And when they had brought them,
they set them before the council: and the
high priest asked them,

28. Saying, Did not we straitly command
you that ye should not teach in this name?
and, behold, ye have filled Jerusalem with
your doctrine, and intend to bring this man’s
blood upon us.

29. Then Peter and the other apostles an¬
swered and said. We ought to obey God
rather than men.

30. The God of our fathers raised up
Jesus, whom ye slew and hanged on a tree.

31. Him hath God exalted with his right
hand to be a Prince and a Saviour, for to give
repentance to Israel, and forgiveness of sins.

32. And we are his witnesses of these
things; and so is also the Holy Ghost, whom
God hath given to them that obey him.

33. When they heard that , they were cut
to the heart , and took counsel to slay them.

34. Then stood there up one in the coun¬
cil, a Pharisee, named Gamaliel, a doctor of
the law, had in reputation among all the peo¬
ple, and commanded to put the apostles
forth a little space;

apostles were again publicly teaching the
people in the Temple. 26. The captain of
the police, with his subordinates, per¬
suaded the apostles to accompany the
guard peaceably to the Sanhedrin. The
captain dared not use violence in taking
the apostles for fear of violent reaction
from the people, who highly regarded
these preachers and healers.

27,28. The apostles accompanied the
police from the temple area to the meet¬
ing place of the Sanhedrin. The high
priest charged them with two offenses:
first, they had disobeyed the earlier in¬
junction of the Sanhedrin to discontinue
their teaching in the name of Jesus.
Second, they were trying to bring against
the Sanhedrin public blame for the cru¬
cifixion of Jesus. The apostles, of course,
had no such intention, but their preach¬
ing of the cross gave this impression.

29. Peter replied that such an injunc¬
tion from the Sanhedrin really confronted
them with the choice of obeying men or
obeying God. 30. In such a situation,
only one choice was possible, especially
since God had raised Jesus from the
dead, whom the Jewish leaders had slain.
By the expression, God of our fathers,
Peter showed that he still regarded him¬
self as a Jew. The early church did not
break fellowship with the Jews but existed
as a fellowship within Judaism. 31. While
the Jews had inflicted upon Jesus the deg¬
radation of the cross (Deut 21:23), God
had bestowed upon him the highest
honor by making him a Prince (AV) or
Leader (RSV) and Saviour. Prince is the
same word translated “Author” in Acts
3:15.

32. The apostles’ proclamation was
grounded in the fact that they had wit¬
nessed the things of which they spoke.
Furthermore, they did not speak merely
as private individuals, but their witness
was empowered by the Holy Spirit, who
spoke through them. The Holy Spirit had
been given not only to the apostles but
to all who would obey him.

33. These words of Peter cut the
priests to the quick and angered them.
The word translated cut means to saw
in two. The Sadducean wing of the
Sanhedrin immediately laid plans to put
the apostles to death. 34. Their evil pur¬
pose was frustrated by a scribe and
teacher of the law ( doctor , AV) named
Gamaliel. Josephus, the Jewish historian,
tells us that the party of the Pharisees
was small in number but commanded
such popularity and influence among the
people tnat the Sadducees dared not take

401

ACTS 5:35-40

35. And said unto them. Ye men of Israel,
take heed to yourselves what ye intend to do
as touching these men.

36. For before these days rose up
Theudas, boasting himself to be somebody;
to whom a number of men, about four hun¬
dred, joined themselves: who was slain; and
all, as many as obeyed him, were scattered,
and brought to nought.

37. After this man rose up Judas of Gali¬
lee in the days of the taxing, and drew away
much people after him: he also perished; and
all, even as many as obeyed him, were dis¬
persed.

38. And now I say unto you, Refrain from
these men, and let them alone: for if this
counsel or this work be of men, it will come
to nought:

39. But if it be of God, ye cannot over¬
throw it; lest haply ye be found even to fight
against God.

40. And to him they agreed: and when
they had called the apostles, and beaten
them , they commanded that they should not
speak in the name of Jesus, and let them go.

any action that the Pharisees opposed.
The influence of Gamaliel's advice reflects
this situation. Furthermore, Gamaliel was
one of the most noted rabbis of the time.
Saul of Tarsus had been his disciple
(22:3), and he was widely known as the
greatest teacher of the Law in his day.

35. Gamaliel warned the Sadducees, who
were bent upon taking action without
the support of the Pharisaic majority,
against rash action.

36. He cited recent historical events
to remind them that there had been
other movements among the Jews that
amounted to nothing, and that therefore
they should have no fear of this new
group who proclaimed Jesus to be Mes¬
siah. Josephus says that there were many
such movements in those days of unrest.
Gamaliel recalled one Theudas, who
claimed to be a person of great impor¬
tance and who persuaded some four
hundred Jews to follow him. This, move¬
ment was crushed and Theudas slain. We
know nothing else about this man. About
a.d. 45, a magician by the same name
led a large number of Jews to the Jordan
River, promising that he could separate
the waters so that they could walk
across the river on dry ground. The
Roman governor, Crispus Fadus, sent
horsemen and crushed the movement.
This false messiah, however, was a dif¬
ferent person from the one mentioned by
Gamaliel.

37. Another insurrection was made by
Judas of Galilee. When Herod Archelaus,
one of the sons of Herod the Great
(Mt 2:1,22), was deposed from the
governorship of Judea, the country was
placed under a Roman governor; and a
census was held to determine the amount
of tribute to be exacted from the people
for Rome, This Judas stirred up a reli¬
gious and nationalistic revolt on the
grounds that God alone was Israel's king
and He alone had the right to rule over
the Jewish people. This movement was
the beginning of what later became the
Zealots; but the revolt under Judas was
crushed by Rome.

38,39. Gamaliel counseled the Sanhe¬
drin to trust God's providence. If God
was in the movement, it would prosper;
otherwise it would fail.

40. Gamaliel's influence was so great
that he carried the decision of the San¬
hedrin. A minor punishment of beating
was inflicted, probably with thirty-nine
blows (II Cor 11:24), for disobeying the
Sanhedrin's earlier command.

402

ACTS 5:41 - 6:2

41. And they departed from the presence
of the council, rejoicing that they were
counted worthy to suffer shame for his name.

42. And daily in the temple, and in every
house, they ceased not to teach and preach
Jesus Christ.

CHAPTER 6

AND in those days, when the number of the
disciples was multiplied, there arose a mur¬
muring of the Grecians against the Hebrews,
because their widows were neglected in the
daily ministration.

2. Then the twelve called the multitude
of the disciples unto them, and said, It is not
reason that we should leave the word of God,
and serve tables.

41,42. The apostles were by no means
discouraged, for they considered it an
honor to suffer for the name of Jesus.
They continued their activities of teach¬
ing and preaching of Jesus as the Mes¬
siah, both publicly in the Court of the
Gentiles in the temple and in their Chris¬
tian gatherings in their private homes.

HI. Extension of the Church in Pales¬
tine Through Persecution and Dis¬
persion. 6:1 — 12:25.

Up to this point, the apostles had
given no evidence of a purpose to carry
the Gospel into all the world but had
stayed in Jerusalem witnessing to the
Jews. Luke now relates the beginnings of
expansion of the church throughout
Judea and Samaria, which was occasioned
by the persecution that arose around
Stephen. This expansion was accomplish¬
ed not by the vision and purpose of the
church but by the providential act of
God in scattering the believers. To ex¬
plain this persecution, Luke first relates
how Stephen came into a position of
prominence as one of the seven.

A. Choice of the Seven. 6:1-7. The
church in its earliest days had no formal
organization and no officials or leaders
except the apostles. The numerical
growth of the church and the rise of
problems in its internal fellowship re-

S uired the beginnings of organization and
le choice of additional leaders or minis¬
ters.

1. Jews who were natives of Palestine
spoke primarily Aramaic; but Jews who
had lived in the Mediterranean world out¬
side of Palestine spoke Greek and often
did not know Aramaic. Many of these
Diaspora Jews returned to Jerusalem
to live, and some of them were converted
and came into the church. A contention
now arose between the Greek-speaking
Christians (Grecians) and the Aramaic¬
speaking Christians (Hebrews) because it
appeared that favoritism for the latter
was being shown in the distribution of
food to the widows. Widows were per¬
sons without any means of support, who
were provided with the bare necessities
of life by the Christian community.

2. The twelve apostles called together
the entire church and pointed out that
this responsibility for the care of the poor
had become such a burden that they
found themselves devoting most of their
time to this material ministry and neglect¬
ing the ministry of the Word. Such neglect

403

ACTS 6:3-15

3. Wherefore, brethren, look ye out
among you seven men of honest report, full
of the Holy Ghost and wisdom, whom we
may* appoint over this business.

4. But we will give ourselves continually
to prayer, and to the ministry of the word.

5. And the saying pleased the whole mul¬
titude: and they chose Stephen, a man full of
faith and of the Holy Ghost, and Philip, and
Prochorus, and Nicanor, and Timon, and
Parmenas, and Nicolas a proselyte of An¬
tioch;

6. Whom they set before the apostles: and
when they had prayed, they laid their hands
on them.

7. And the word of God increased; and
the number of the disciples multiplied in Je¬
rusalem greatly; and a great company of the
priests were obedient to the faith.

8. And Stephen, full of faith and power,
did great wonders and miracles among the
people.

9. Then there arose certain of the syna¬
gogue, which is called the synagogue of the
Libertines, and Cyrenians, and Alexandrians,
and of them of Cilicia and of Asia, disputing
with Stephen.

10. And they were not able to resist the
wisdom and the spirit by which he spake.

11. Then they suborned men, which said,
We have heard him speak blasphemous
words against Moses, and against God.

12. And they stirred up the people, and
the elders, and the scribes, and came upon
him, and caught him, and brought him to
the council,

13. And set up false witnesses, which said,
This man ceaseth not to speak blasphemous
words against this holy place, and the law:

14. For we have heard him say, that this
Jesus of Nazareth shall destroy this place,
and shall change the customs which Moses
delivered us.

15. And all that sat in the council, looking
steadfastly on him, saw his face as it had
been the face of an angel.

was not right. 3,4. They recommended
that the distribution of food be placed
under the direction of seven Spirit-filled
men of good reputation. The apostles
would then be free to devote themselves
to the ministry of prayer and of preach¬
ing and teaching the Word.

5. Stephen was among the seven men
chosen. All seven had Greek names and
apparently were drawn from the Greek
wing of the church. 6. The church at
large selected these seven men, but the
apostles approved the selection and ap¬
pointed them to their office. The seven
were then ordained to their office by the
imposition of the apostles' hands. This
laying on of hands was an OT custom
(Gen 48:13 ff.; Lev 1:4; Num 27:23),
which was also practiced by the Jews
when men were admitted to the Sanhe¬
drin. It was taken over by the early
church for the ordination of these lead¬
ers. A preliminary qualification, however,
was that the seven be filled with the
Holy Spirit. Aside from the apostles,
these seven were the first officials in the
church. By tradition they have been
designated deacons; but they are not so
designated in the text.

7. The solution of this problem added
to the effectiveness of the Christian testi¬
mony, and even many priests believed.

B. Occasion of the Dispersion: Minis¬
try and Martyrdom of Stephen. 6:8—8:3.

8. Stephen was immediately marked
out as a man of outstanding endowments
and power.

9. He was bearing witness to the Mes-
siahship of Jesus in the Jewish synagogues
in Jerusalem, particularly in one that was
attended by Freedmen (RSV; Libertines,
AV) who had formerly lived in the four
places named. A synagogue was com¬
posed of ten or more Jews who met to¬
gether for the reading and interpretation
of the Scriptures. An exaggerated tradi¬
tion says there were 480 synagogues in
Jerusalem. 10,11. This ministry of Ste¬
phen apparently led to a formal debate.
When the Jews were unable to overcome
the earnest leader in debate because of his
wisdom and the power of the Spirit
(RSV), they secretly instigated (RSV) wit¬
nesses who testified that he had spoken
blasphemous words against die law of
Moses and against Goa.

12. The faithful "deacon” was brought
before the Sanhedrin to defend himself
against these charges. 13-15. Stephen's
alleged blasphemy against God was de¬
fined as blasphemy against the Temple.
He had apparendy been teaching that the

404

ACTS 7:1-7

CHAPTER 7

THEN said the high priest. Are these things
so?

2. And he said. Men, brethren, and fa-
there, hearken; The God of glory appeared
unto our father Abraham, when he was in
Mesopotamia, before he dwelt in Charran,

3. And said unto him, Get thee out of thy
country, and from thy kindred, and come
into the land which I shall show thee.

4. Then came he out of the land of the
Chaldeans, and dwelt in Charran: and from
thence, when his father was dead, he re¬
moved him into this land, wherein ye now
dwell.

5. And he gave him none inheritance in it,
no, not so mttch as to set his foot on: yet he
promised that he would give it to him for a
possession, and to his seed after him, when as
yet he had no child.

6. And God spake on this wise, That his
seed should sojourn in a strange land; and
that they should bring them into bondage,
and entreat them evil four hundred years.

7. And the nation to whom they shall be
in bondage will I judge, said God: and after
that shall they come forth, and serve me in
this place.

Jewish Temple was no longer necessary
for the true worship of God. He was now
charged with teaching that Jesus of Naz¬
areth would destroy the Temple and
pervert the practice of the law of Moses.
This charge was not a pure fabrication,
but a clever misrepresentation of what
Stephen had actually taught.

7:1. The high priest and president of
the Sanhedrin was still Caiaphas, who
had presided at the trial and condemna¬
tion of Jesus.

2. The speech of Stephen that follows
is not really a refutation of the charges
leveled against him but rather a positive
affirmation of his witness to Jesus Christ
and to the Gospel. Stephen did not at¬
tempt to show that the charges against
him were false. On the contrary, he set
forth his conviction that the Temple and
the land of Palestine were not necessary
for the true worship of God. He out¬
lined a brief sketch of Israels history to
show: (a) that God blessed their fathers
even though those men did not live in the
land of Palestine; (b) that during much
of her history Israel did not worship
God in the Temple; (c) and that even
the possession of the Temple did not save
Israel from being rebellious and disobe¬
dient against God. The purpose of this
speech was to show from Israel’s history
that the possession of the Temple had
been neither a necessity for nor a guar¬
antee of the true worship of God. And
this served to substantiate Stephen's
main point that now that Messiah had
come, the Jewish worship in the Temple
in Jerusalem was superseded.

Gods call to Abraham did not come in
the Promised Land but when he was far
away in Mesopotamia. Stephen related a
divine visitation while Abraham was still
in Mesopotamia, as a result of which he
went first to Haran, where he lived for
some time, and then later journeyed
from Haran to Palestine. Genesis
11:31,32 does not record this earliest
divine visitation; but Gen 15:7 and Neh
9:7 both indicate that God’s call came
originally to Abraham in Ur of the Chal¬
dees in Mesopotamia.

5. Although Abraham dwelt in the
land of Palestine, he did not actually
possess the land, but held it only as a
promise from God to^ him and to his
descendants. Abraham's blessing, there¬
fore, was not dependent upon possession
of the land but upon the promise of God.

6,7. Abraham's descendants did not at
once possess the land but spent four
hundred years in captivity outside Pales-

405

ACTS 7:8-23

8. And he gave him the covenant of cir¬
cumcision: and so Abraham begat Isaac, and
circumcised him the eighth day; and Isaac
begat Jacob; and Jacob begat the twelve pa¬
triarchs.

9. And the patriarchs, moved with envy,
sold Joseph into Egypt: but God was with
him,

10. And delivered him out of all his afflic¬
tions, and gave him favor and wisdom in the
sight of Pharaoh king of Egypt; and he made
him governor over Egypt and all his house.

11. Now there came a dearth over all the
land of Egypt and Chanaan, and great afflic¬
tion: and our fathers found no sustenance.

12. But when Jacob heard that there was
com in Egypt, he sent out our fathers first.

13. And at the second time Joseph was
made known to his brethren; and Joseph’s
kindred was made known unto Pharaoh.

14. Then sent Joseph, and called his
father Jacob to him, and all his kindred,
threescore and fifteen souls.

15. So Jacob went down into Egypt, and
died, he, and our fathers,

16. And were carried over into Sychem,
and laid in the sepulchre that Abraham
bought for a sum of money of the sons of
Emmor, the father of Sychem.

17. But when the time of the promise
drew nigh, which God had sworn to Abra¬
ham, the people grew and multiplied in
Egypt,

18. Till another king arose, which knew
not Joseph.

19. The same dealt subtilely with our kin¬
dred, and evil entreated our fathers, so that
they cast out their young children, to the
end they might not live.

20. In which time Moses was bom, and
was exceeding fair, and nourished up in his
father’s house three months:

21. And when he was cast out. Pharaoh’s
daughter took him up, and nourished him for
her own son.

22. And Moses was learned in all the wis¬
dom of the Egyptians, and was mighty in
words and in deeds.

23. And when he was full forty years old,
it came into his heart to visit his brethren the
children of Israel.

tine. Four hundred is a round number
(cf. Gal 3:17, where the period is 430
years). 8. God entered into covenant with
Abraham and his descendants, giving the
sign of circumcision as a seal of the
agreement. This covenant blessing, Ste¬
phen implied, was not dependent upon
the existence of the Temple but upon the
promises and faithfulness of God.

9,10. Even when the patriarchs sold
Joseph into Egypt, God did not forsake
him because he was outside the land, but
brought to him a wonderful deliverance,
making him governor over Egypt and the
house of Pharaoh.

11-15. When a great famine came
to both Egypt and. Palestine, God gave
Joseph foresight to lay aside reserves of
grain in Egypt as the means of preserv¬
ing the patriarchs. Jacob and his family
migrated to Egypt, where they were
preserved by Joseph. The number sev¬
enty-five follows the account in the
Septuagint or Greek translation of the
OT; the number seventy in Gen 46:27
and Ex 1:5 is that of the Hebrew text.
These two texts reflect two ways of num¬
bering Jacob’s family.

16. Although the patriarchs died in
Egypt, their bodies were brought back to
Palestine and were buried in the land
God had promised to Abraham and his
seed.

17-43. Stephen had been accused of
blasphemy against Moses. By recounting
the story of Moses and the giving of the
Law, he showed that the possession of
the Law did not preserve Israel from
rebellion against God.

17. As the time approached when God
had promised to bring the patriarchs out
of Egypt to give them the land of Ca¬
naan, the people had no inclination to
leave Egypt, where they were becoming
numerous and prosperous. 18,19. Goa
thereupon raised up another king in
Egypt who did not continue the practice
of favoritism to Joseph and his family,
but who treated die Israelites deceitfully,
compelling them to destroy all of their
infants by exposure.

20,21. Moses, who was bom at this
time, was attractive in the eyes of God.
When after three months his parents had
to cast him out. Pharaoh’s daughter
adopted him (RSV) and brought him up
as her own son in the royal family. 22.
As the son of Pharaolfs daughter, Moses
received the finest education available in
Egypt, and he became a young man of
eloquence and of vigorous action.

23. After coming to manhood, Moses

406

ACTS 7:24-36

24. And seeing one of them suffer wrong,
he defended him, and avenged him that was
oppressed, and smote the Egyptian:

25. For he supposed his brethren would
have understood how that God by his hand
would deliver them; but they understood
not.

26. And the next day he showed himself
unto them as they strove, and would have set
them at one again, saying, Sirs, ye are breth¬
ren; why do ye wrong one to another?

27. But he that did his neighbor wrong
thrust him away, saying. Who made thee a
ruler and a judge over us?

28. Wilt thou kill me, as thou didst the
Egyptian yesterday?

29. Then fled Moses at this saying, and
was a stranger in the land of Madian, where
he begat two sons.

30. And when forty years were expired,
there appeared to him in the wilderness of
mount Sina an angel of the Lord in a flame
of fire in a bush.

31. When Moses saw it, he wondered at
the sight: and as he drew near to behold it,
the voice of the Lord came unto him,

32. Saying, I am the God of thy fathers,
the God of Abraham, and the God of Isaac,
and the God of Jacob. Then Moses trembled,
and durst not behold.

33. Then said the Lord to him, Put off thy
shoes from thy feet: for the place where thou
standest is holy ground.

34. I have seen, I have seen the affliction
of my people which is in Egypt, and I have
heard their groaning, and am come down to
deliver them. And now come, I will send
thee into Egypt.

35. This Moses whom they refused,
saying, Who made thee a ruler and a judge?
the same did God send to be a ruler and a de¬
liverer by the hand of the angel which ap¬
peared to him in the bush.

36. He brought them out, after that he
had showed wonders and signs in the land of
Egypt, and in the Red sea, and in the wilder¬
ness forty years.

determined to leave the palace of
Pharaoh to visit his people. Apparently,
during these forty years he had had no
contact with his people but had lived as
an Egyptian in the house of Pharaoh.

24,25. When he saw one of his Israel¬
ite kinsmen being afflicted, he moved to
his defense, and striking the Egyptian,
killed him. Moses thought that his kins¬
men would recognize him as one of their
own sent by God to bring to them de¬
liverance; but they did not recognize this
fact.

26. The next day, when Moses found
two of his kinsmen fighting with each
other, he tried to reconcile them by
pointing out that they were brothers and
therefore should not fight together, 27,28.
The aggressor strongly rejected Moses*
overture of peace. He accused him of
meddling and of wishing to compound
the murder that he had committed against
the Egyptian on the preceding day.

29. When Moses realized that he was
known as a murderer of an Egyptian in
defense of the Israelites, he fled from
Egypt and became an exile in Midian in
northwest Arabia. Here he married and
fathered two sons.

30. It was here in Mount Sinai, far
from the Promised Land and without any
temple, that God gave to Moses the
wonderful revelation of Himself. 31,32.
At first Moses did not understand what
the burning bush meant. Then God spoke
to him, revealing Himself as the God of
the patriarchs. The voice of the Lord
filled Moses with a trembling fear, so
that he dared not look upon the burning
bush. 33. This desolate spot in the wil¬
derness was made a holy place because
God appeared there. Accordingly He
commanded Moses to remove his shoes
as a token of reverence. Wherever God
appears and speaks to men, there is holy
ground.

34. God assured Moses that He had
not forgotten His people even though
they were in Egypt, and that He would
soon fulfill His covenant promises and
deliver them. 35. God reversed the judg¬
ment of Moses* kinsmen. They scorned
him because they thought he was trying
to act as a ruler and a judge; God made
Moses a ruler and deliverer of his people
from Egypt. Deliverer carries the idea of
redeemer.

36. This redemption was accomplished
by a display of mighty power in Egypt
and in the crossing of the Red Sea and in
the forty years traveling from Egypt to
the Promised Land.

407

ACTS 7:37-42

37. This is that Moses, which said unto
the children of Israel, A Prophet shall the
Lord your God raise up unto you of your
brethren, like unto me; him shall ye hear.

38. This is he, that was in the church in
the wilderness with the angel which spake to
him in the mount Sina, and with our fathers:
who received the lively oracles to give unto
us:

39. To whom our fathers would not obey,
but thrust him from them, and in their
hearts turned back again into Egypt,

40. Saying unto Aaron, Make us gods to
go before us: for as for this Moses, which
brought us out of the land of Egypt, we wot
not what is become of him.

41. And they made a calf in those days,
and offered sacrifice unto the idol, and re¬
joiced in the works of their own hands.

42. Then God turned, and gave them up
to worship the host of heaven; as it is written
in the book of the prophets, O ye house of Is¬
rael, have ye offered to me slain beasts and
sacrifices by the space of forty years in the
wilderness?

37. Moses’ experience only foreshad¬
owed that of a greater One who was to
come after him. For Moses had predicted
the coming of another prophet, to whom
Israel should give heed (Deut 18:15,
18,19).

38. Israel under Moses’ leadership
was a type of the Church. The Greek
word for church, ekklesia, is used in
Deut 18:16 to describe Israel as the
congregation of God. The angel. The
particular angel of the Lord who repre¬
sents God and makes His presence real to
men. Moses also received living oracles
from God, that is, the OT Law (Ex 20).
All of these blessings the people of Israel
enjoyed from the hand of God while they
were yet in the wilderness outside of the
land and without a temple.

39. In spite of these blessings from
the hand of God, the Israelites would
not obey the Lord but rejected Moses
and desired to turn back to Egypt. 40.
When Moses was in the mountain, the
people demanded that Aaron make idols
for them to worship. Instead of worship¬
ing God their Creator, they worshiped a
golden calf which they themselves had
fashioned (Ex 32:16,18). They gave as
an excuse that Moses had disappeared
and they did not know what had Become
of him.

41. Stephen was under accusation of
blasphemy against Moses. His recital of
history showed that the very ancestors of
his accusers had themselves failed to keep
the law of Moses and had rejected the
divine order of worship for the worship of
idols.

42. This tendency toward idolatry, re¬
flected throughout the entire course of
Israel’s history, came to its climax with
the Babylonian captivity, when Israel
imitated her neighbors by worshiping the
planets of the heavens as though they
were deities (Deut 4:19; 17:3; II Kgs
21:3,5; 23:4,5; Jer 8:2; 19:13; Zeph
1:5). God abandoned Israel to this pagan
idolatrous worship. Stephen quoted from
Amos 5:25-27 to illustrate Israels apos¬
tasy. The difference between the passage
in Amos and that in Acts in our English
versions is due to the fact that Stephen
quoted from the Greek translation of the
OT, which at this point deviates from its
Hebrew original. Stephen indicated that
the sacrifices offered to God were only
external forms and possessed no spiritual
reality (cf. Isa 1:10-14, where God
rejects the sacrifices of his people be¬
cause they do not come from obedient
hearts).

408

t 43. Yea, ye took up the tabernacle of Mo¬
loch, and the star of your god Remphan,
figures which ye made to worship them; and
I will carry you away beyond Babylon.

44. Our fathers had the tabernacle of wit¬
ness in the wilderness, as he had appointed,
speaking unto Moses, that he should make it
according to the fashion that he had seen.

45. Which also our fathers that came after
brought in with Jesus into the possession of
the Gentiles, whom God drave out before
the face of our fathers, unto the days of
David;

46. Who found favor before God, and de¬
sired to find a tabernacle for the God of
Jacob.

47. But Solomon built him a house.

48. Howbeit the Most High dwelleth not
in temples made with hands; as saith the
prophet,

49. Heaven is my throne, and earth is my
footstool: what house will ye build me? saith
the Lord; or what is the place of my rest?

50. Hath not my hand made all these
things?

51. Ye stiffnecked and uncircumcised in
heart and ears, ye do always resist the Holy
Ghost: as your fathers did, so do ye.

52. Which of the prophets have not your
fathers persecuted? and they have slain diem
which showed before of the coming of the
Just One; of whom ye have been now the be¬
trayers and murderers:

53. Who have received the law by the dis¬
position of angels, and have not kept it

54. When they heard these things, they
were cut to the heart, and they gnashed on
him with their teeth.

ACTS 7:43-54

43. Moloch and Rephan were two dei¬
ties associated with the stars. The idolatry
of the Jews' worship of the calf at Sinai
and their formal, unspiritual worship of
God through sacrifices in the wilderness
led finally to their worship of pagan star
deities. Because of this apostasy, God
brought upon them the judgment of cap¬
tivity beyond Babylon.

44,45. Israel's apostasy occurred in
spite of the fact that God had given to
them a clear witness. In the wilderness,
God had commanded Moses to build a
tabernacle or tent, which should be a
witness to the presence of God in their
midst (Ex 25:9, 40; 26:30; 27:8). The
patriarchs brought this Tabernacle with
them into the Promised Land under the
leadership of Joshua. (The Gr. trans. of
Joshua is Jesus). God drove out the na¬
tions from the land (the Gr. word means
both Gentiles and nations), that Israel
might possess it.

46,47. For many years after coming
into the land, Israel had no temple but
continued to worship God at the Taber¬
nacle. Tabernacle in this verse is a dif¬
ferent word from that in 6:44. David, a
man after God’s own heart, desired to
provide a dwelling place for God; but this
privilege was deferred until the time of
Solomon. 48-50. Stephen now declared
emphatically that the Most High cannot
be limited to structures made by man, be¬
cause He fills all the world, and there
is no sort of house which can contain
Him.

51,52. If the Temple is not necessary
for the worship of God, neither is it a
guarantee that men will worship God
rightly. Stephen accused those who wor¬
shiped in the Temple of being stiff¬
necked and uncircumcised in heart and
ears, of resisting the Holy Spirit, and of
betraying and murdering the Righteous
One, thus following the example of their
rebellious forefathers. Stephen had been
accused of blaspheming the law of
Moses. His answer was that it was not
really he who was guilty of this sin but
the Jewish people, who from the times
of Moses had transgressed God’s Word.
He was accused of blaspheming God by
setting aside the Temple. His answer
was that Israel's history itself proved that
the Temple was only a temporary insti¬
tution and was not essential for the true
worship of God.

54. When Stephen accused the Jews
of blasphemy, they were filled with un¬
controllable rage. Gnashed with their

409

ACTS 7:55-8:1

55. But he, being full of the Holy Ghost,
looked up steadfastly into heaven, and saw
the glory of God, and Jesus standing on the
right hand of God,

56. And said. Behold, 1 see the heavens
opened, and the Son of man standing on the
right hand of God.

57. Then they cried out with a loud voice,
and stopped their ears, and ran upon him
with one accord,

58. And cast him out of the city, and
stoned him: and the witnesses laid down
their clothes at a young man’s feet, whose
name was Saul.

59. And they stoned Stephen, calling
upon God, and saying, Lord Jesus, receive
my spirit.

60. Ahd he kneeled down, and cried with
a loud voice, Lord, lay not this sin to their
charge. And when he had said this, he fell
asleep.

CHAPTER 8

AND Saul was consenting unto' his death.
And at that time there was a great persecu¬
tion against the church which was at Jerusa¬
lem; and they were all scattered abroad
throughout the regions of Judea and Sa¬
maria, except the apostles.

teeth. A sign of anger (Job 16:9; Ps
35:14).

55,56. Stephen was untroubled by the
anger of the Sanhedrin. At this moment,
God granted him a vision of the open
heavens with the Son of man standing
at His right hand. Stephen's words were,
in effect, an assertion that the claim of
Jesus recently made before this same
judicial body to be the heavenly Son of
man was not blasphemous, as the San¬
hedrin had claimed, but was the very
truth of God (Mk 14:62). Stephen
claimed indeed that Jesus had now be¬
come the Son of mai at the right hand
of God.

Jesus is usually pictured seated at
Gods right hand (Ps 110:1; Heb 1:13). It
is possible that he is here represented as
rising from his throne to receive this
jnartyr. The name the Son of man does
not designate Jesus' humanity; it is a
Messianic title, based upon Dan 7:13,14,
and designates the Messiah as a heavenly,
supernatural being. This is the only place
outside the Gospels where the title is ap¬
plied to Jesus.

57-59. It is not altogether clear wheth¬
er Stephen's martyrdom was the result of
a formal execution or of a lynching. A
legal execution required the approval of
the Roman governor, and since this was
not secured, Stephen's death looks like a
lynching. However, the mention of formal
witnesses as required by the Law (Lev
24:14; Deut 17:7) suggests a legal execu¬
tion. It is possible that the Sanhedrin
executed Stephen without securing the of¬
ficial approval of Pilate. Stephen was led
out of the city to the place of execution
and stoned. The witnesses were the of¬
ficial executioners. Saul, who later be¬
came the Apostle Paul, was an observer
of the execution and stood over the shed
garments of the executioners. Saul is sud¬
denly introduced into the narrative with¬
out explanation.

59,60. Dying, Stephen addressed the
exalted Jesus as God Himself, praying
Jesus to receive his spirit. His dying
word was a prayer for forgiveness for
his executioners. Sleep is a common
Biblical metaphor for death.

8:1. Saul was consenting. Some have
felt that these words indicate that Saul
was a member of the Sanhedrin. This is
not necessarily true. However, since he
was from Cilicia, he was undoubtedly a
member of the synagogue that debated
with Stephen (6:9). Up to this time the
church had shown no inclination to take
the Gospel into all the world but had

410

ACTS 8:2-13

2. And devout men carried Stephen to his
burial, and made great lamentation over
him.

3. As for Saul, he made havoc of the
church, entering into every house, and hal¬
ing men and women committed them to
prison.

4. Therefore they that were scattered
abroad went every where preaching the
word.

5. Then Philip went down to the city of
Samaria, and preached Christ unto them.

6. And the people with one accord gave
heed unto those things which Philip spake,
hearing and seeing the miracles which he
did.

7. For unclean spirits, crying with loud
voice, came out of many that were possessed
with them: and many taken with palsies, and
that were lame, were healed.

8. And there was great joy in that city.

9. But there was a certain man, called
Simon, which beforetime in the same city
used sorcery, and bewitched the people of
Samaria, giving out that himself was some
great one:

10. To whom they all gave heed, from the
least to the greatest, saying, This man is the
great power of God.

11. And to him they had regard, because
that of long time he had bewitched them
with sorceries.

12. But when they believed Philip preach¬
ing the things concerning the kingdom of
God, and the name of Jesus Christ, they
were baptized, both men and women.

13. Then Simon himself believed also:
and when he was baptized, he continued
with Philip, and wondered, beholding the
miracles and signs which were done.

remained in Jerusalem. God used the per¬
secution that followed the death of Ste¬
phen as the providential means of spread¬
ing the Gospel outside Jerusalem. The
believers of the Jerusalem congregation
were scattered everywhere, but the apos¬
tles were able to remain in the city to
give stability to the church.

3. The moving spirit in this persecu¬
tion was Saul (see Gal 1:13,23; I Cor
15:9; Phil 3:6). He was convinced that
this new movement which proclaimed a
crucified criminal to be the Messiah
could not possibly be of God. For the
OT pronounced a curse upon anyone who
was hanged upon a tree. This was Scrip¬
tural proof, so far as Saul was concerned,
that Jesus was a pretender and this new
movement blasphemous.

C. The Gospel in Samaria. 8:4-25.
Luke first records the extension of the
Gospel to Samaria. The Samaritans were
descendants from a mixture of the rem¬
nant of Israel with foreigners who were
settled in Samaria by the conquering As¬
syrians when the upper classes were
taken into exile (II Kings 17). The
Samaritans had erected a rival temple
upon Mount Gerizim (see Jn 4:20). Be¬
cause the Jews regarded the Samaritans
as both racial ana religious half-breeds,
violent racial prejudices had to be over¬
come before the church could become
a truly universal people.

5, The city of Samaria. It is not clear
whether Samaria is meant to designate
a city or the country. Usually, the word
in the NT designates the territory rather
than the city. The city of Samaria had
been rebuilt by Herod the Great as a
Greek city and called Sebaste, in honor of
the Roman emperor. Philip's message in
Samaria was the Messiah (AV omits the
definite article) that is, that Jesus was
the Christ.

9-11. Before Philip came to Samaria,
a magician by the name of Simon had
racticed his magical arts, claiming “to
e somebody." The people were deceived
by his triclcs and attributed to him the
power of God which is called Great.
Great was a word used by Greeks to
designate the Jewish God.

12. The message of our Lord had
been the gospel of the kingdom of God
(Mt 4:23; 9:35). He had told his dis¬
ciples to preach the gospel of the king¬
dom in all the world (Mt 24:14). Philip
went to Samaria gospeling concerning
the kingdom of God. The phrase is ex¬
actly the same except that the verb is
used instead of the noun and the preposi-

411

ACTS 8:14-25

14. Now when the apostles which were at
Jerusalem heard that samaria had received
the word of God, they sent unto them Peter
and John:

15. Who, when they were come down,
prayed for diem, that they might receive the
Holy Ghost:

16. (For as yet he was fallen upon none of
them: only they were baptized in the name
of the Lord Jesus.)

17. Then laid they their hands on them,
and they received the Holy Ghost.

18. And when Simon saw that through
laying on of the apostles’ hands the Holy
Ghost was given, he offered them money,

19. Saying, Give me also this power, that
on whomsoever I lay hands, he may receive
the Holy Ghost.

20. But Peter said unto him. Thy money
perish with thee, because thou hast thought
that the gift of God may be purchased with
money.

21. Thou hast neither part nor lot in this
matter: for thy heart is not right in the sight
of God.

22. Repent therefore of this thy wicked-
ness, and pray God, if perhaps the thought of
thine heart may be forgiven thee.

23. For I perceive that thou art in the gall
of bitterness, and in the bond of iniquity.

24. Then answered Simon, and said, Pray
ye to the Lord for me, that none of these
things which ye have spoken come upon me.

25. And they, when they had testified and
preached the word of the Lord, returned to
Jerusalem, and preached the gospel in many
villages of the Samaritans.

tion is inserted. The gospel of the king¬
dom of God and the name of Jesus Christ
are here interchangeable ideas,

14-17. The apostles at Jerusalem
maintained a supervisory relationship
over the entire church, and they there¬
fore sent Peter and John to Samaria to
investigate this new development. (John
and his brother James had once asked
Jesus whether they should not call down
fire from heaven upon a certain Samari¬
tan village; see Lk 9:52 ff.). It became
evident to Peter and John that the gift
of the Holy Spirit received at Pentecost
had not been extended to the Samaritan
converts. They had received the baptism
of water but not the baptism of die
Spirit. It was obvious to the two aposties
that the faith of the people was genuine.
They therefore laid their hands upon the
converts, and the Holy Spirit came upon
them. The meaning of this event has
been a subject of controversy, but it
must be pointed out that on the day of
Pentecost and in the household of Cor¬
nelius (Acts 10), the Holy Spirit was
given without the laying on of hands.
Therefore it is arbitrary to select this
one event and make it normative for
Christian experience, and to insist that
there is a special baptism of the Spirit
that is bestowed subsequent to saving
faith by the laying on of hands of those
who have already received the experi¬
ence. The significance of this event lies
in the fact that these people were Samari¬
tans. Here is the first step in which the
church burst its Jewish bonds and moved
toward a truly world-wide fellowship. The
imposition of hands was not necessary
for the Samaritans; but it was necessary
for the apostles, that they might be fully
convinced that God was indeed breaking
the barriers of racial prejudice and includ¬
ing these half-breed people within the
fellowship of the Church. This was not
a new Pentecost but an extension of the
one Pentecost to the Samaritan people.

18-24. Simon s desire to buy the gifts
of God with money has given to us the
word “simony ” Peter s answer was, “To
perdition with your money, and with you,
too . . . unless you repent.” It appears
that Simon was really converted, but the
habits of the old life and the bond of
iniquity (v. 23) had not yet been broken.
Simon was stricken with fear and pleaded
with the apostles to intercede for him
and seek God’s forgiveness (v. 24).

25. Peter and John now engaged in a
vigorous evangelistic program that car¬
ried them through many villages in Sa-

412

ACTS 8:26-36

26. And the angel of the Lord spake unto
Philip, saying, Arise, and go toward the
south, unto the way that goeth down from
Jerusalem unto Gaza, which is desert.

27. And he arose and went: and, behold, a
man of Ethiopia, a eunuch of great authority
under Candace queen of the Ethiopians,
who had the charge of all her treasure, and
had come to Jerusalem for to worship,

28. Was returning, and sitting in his char¬
iot read Esaias the prophet.

29. Then the Spirit said unto Philip, Go
near, and join thyself to this chariot.

30. And Philip ran thither to him, and
heard him read the prophet Esaias, and said,
Understandest thou what thou readest?

31. And he said. How can I, except some
man should guide me? And he desired Philip
that he would come up and sit with him.

32. The place of the Scripture which he
read was this, He was led as a sheep to the
slaughter; and like a lamb dumb before his
shearer, so opened he not his mouth:

33. In his humiliation his judgment was
taken away: and who shall declare his gener¬
ation? for his life is taken from the earth.

34. And the eunuch answered Philip, and
said, I pray thee, of whom speaketh the
prophet this? of himself, or of some other
man?

35. Then Philip opened his mouth, and
began at the same Scripture, and preached
unto him Jesus.

36. And as they went on their way, they
came unto a certain water: and the eunuch
said, See, here is water; what doth hinder me
to be baptized?

maria. Then, having completed this tour,
they returned to Jerusalem.

D. Conversion of the Ethiopian Eu¬
nuch. 8:26-40. Luke now records a fur¬
ther step in the expansion of the church
beyond its initial Jewish setting by relat¬
ing the conversion of the Ethiopian eu¬
nuch, who was probably a half-convert
to Judaism, although he may possibly
have been a Jew.

26. Gaza, formerly one of the five
cities of the Philistines, was situated
about two and a half miles from the sea.
The city was destroyed in 93 b.c. but
was rebuilt some thirty-six years later on
a new site nearer the sea. Which is
desert may refer either to the road
(RSV) or, more likely, to the site of the
older city.

27. Eunuchs were used in Oriental
courts to fill positions of high authority.
Candace. Not a proper name but the
title of the royal office. The king of
Ethiopia was thought to be the child of
the sun and therefore too sacred to exer¬
cise the actual functions of governing.
The queen mother, who was called
Candace, exercised the rule. This eunuch
was probably a God-fearing Gentile or
half-convert to Judaism, who had gone to

J erusalem on a pilgrimage. As a eunuch,
Le could never have belonged to the OT
people of God (Deut 23:1), but such
persons are to receive the Gospel.

28. Riding in a covered chariot, prob¬
ably drawn by oxen, he was reading from
the Greek translation of the prophet
Isaiah. 30. The ancients commonly read
aloud, and Stephen heard the eunuch
reading from Isaiah. 32,33. The passage
of Scripture was Isa 53:7,8. It describes
one who suffered in silence, to whom
justice was denied, and who was slain.

34. Before the coming of Christ, the
Jews did understand that this was a
Messianic passage and that the suffer¬
ings of the servant were a prophecy of
the sufferings of their Messiah. Later
some interpreted the suffering servant to
refer to the prophet and others to the
people of Israel. 35. Philip showed the
eunuch that this was a prophecy of Je¬
sus. This goes back to our Lord's own
teaching that he had come to serve and
to give his life a ransom for many (Mk
10:45).

36. Northeast of Gaza is a wadi or
valley where there is running water.
Philip’s explanation had apparently in¬
cluded a challenge to believe on Jesus
and to be baptized, for the eunuch asked

413

ACTS 8:37-9:2

37. And Philip said. If thou believest with
all thine heart, thou mayest. And he an¬
swered and said, I believe that Jesus Christ is
the Son of God.

38. And he commanded the chariot to
stand still: and they went down both into the
water, both Philip and the eunuch; and he
baptized him.

39. And when they were come up out of
the water, the Spirit of the Lord caught
away Philip, that the eunuch saw him no
more: and he went on his way rejoicing.

40. But Philip was found at Azotus: and
passing through he preached in all the cities,
till he came to Caesarea.

CHAPTER 9

AND Saul, yet breathing out threatenings
and slaughter against the disciples of the
Lord, went unto the high priest,

2. And desired of him letters to Damascus
to the synagogues, that if he found any of
this way, whether they were men or women,
he might bring them bound unto Jerusalem.

that Philip baptize him. 37. This verse
in» our English versions is not found in the
oldest Greek texts. It was added to our
text at an early time and reflects the
primitive Christian practice of baptizing
men immediately upon confession of
faith in Jesus Christ. 38. One of our
earliest post-Biblical Christian writings,
the Didache (c. a.d. 125), says that bap¬
tism should be performed in running wa¬
ter if it is possible.

39,40. We do not know what became
of the eunuch, but tradition says that he
became a missionary among his own peo¬
ple. Philip visited Azotus, die old city of
Ashdod, some twenty miles north of
Gaza, and then journeyed north along
the coast, preaching the Gospel in die
various cities, probably including Lydda
and Joppa (9:32 ff.). He then came to
Caesarea, where he apparendy setded
down, for he was living there at a later
date (21:8). Caesarea was a Gentile city
and die official residence of the Roman
procurators of Judea.

E. Conversion of Saul. 9:1-31. The
account of Saul’s conversion is inserted
into the narrative of the extension of the
Gospel in Palestine. The record of the
ministry of Peter, who had gone through
Samaria preaching the Gospel (8:25), is
resumed at 9:32. As the Gospel moved
out toward the Gentile world, God pre¬
pared a chosen vessel to be the main
instrument in this mission. Therefore
Luke breaks his narrative to relate Sauls
conversion, and also to explain the end
of the persecution of the church.

1. Sauls conversion is also related in
22:4-16 and 26:12-18. Although Saul
was born and reared in the Gentile city
of Tarsus in Cilicia (22:3), he had studied
in Jerusalem at the feet of Gamaliel, one
of the outstanding Jewish rabbis of the
day (5:34 ff.). He was known as a bril¬
liant student (Gal 1:14) and a zealous
Pharisee (Phil 3:5). Now Saul played
the role of the most zealous representa¬
tive of the Jews in persecuting the
church. The violence of his persecution
is described in Acts 26:10,11. His aim
was to compel Christians to deny their
faith on penalty of imprisonment and
even death. We do not know how com¬
mon martyrdom was in this persecution.

2. The high priest, president of the
Sanhedrin, had jurisdiction over Jews
throughout Palestine. Saul secured from
the priest letters of extradition to the
synagogues at Damascus to bring any
Christians who had fled there back to
Jerusalem in bonds. There was a Jewish

414

ACTS 9:3-13

3. And as he journeyed, he came near Da¬
mascus: and suddenly there shined round
about him a light from heaven:

4. And he fell to the earth, and heard a
voice saying unto him, Saul, Saul, why perse-
cutest thou me?

5. And he said, Who art thou, Lord? And
the Lord said, I am Jesus whom thou perse-
cutest: it is hard for thee to kick against the
pricks.

6. And he trembling and astonished said.
Lord, what wilt thou have me to do? And the
Lord said unto him, Arise, and go into the
city, and it shall be told thee what thou must
do.

7. And the men which journeyed with
him stood speechless, hearing a voice, but
seeing no man.

8. And Saul arose from the earth; and
when his eyes were opened, he saw no man:
but they led him by the hand, and brought
him into Damascus.

9. And he was three days without sight,
and neither did eat nor drink.

10. And there was a certain disciple at
Damascus, named Ananias; and to him said
the Lord in a vision, Ananias. And he said,
Behold, I am here , Lord.

11. And the Lord said unto him. Arise,
and go into the street which is called
Straight, and inquire in the house of Judas
for one called Saul, of Tarsus: for, behold, he
prayeth,

12. And hath seen in a vision a man
named Ananias coming in, and putting his
hand on him, that he might receive his sight.

13. Then Ananias answered, Lord, I have
heard by many of this man, how much evil
he hath done to thy saints at Jerusalem:

community in Damascus of some ten to
eighteen thousand people. The Way. A
phrase used to describe the Christian
faith (19:9, 23; 22:4; 24:14, 22).

3,4. The flash of light appeared to
Saul near midday (22:6; 26:13), but the
light was brighter than the sun. The
voice from the midst of the light spoke to
Saul in the Hebrew, or Aramaic, dialect
(26:14). Although most Jews who lived
in the Dispersion spoke Greek, Saul's
parents Spoke Aramaic and taught him
this language (Phil 3:5). This was the
language of instruction in the rabbinic
schools in Jerusalem. The voice informed
Saul that in persecuting the Christians, he
had been persecuting Christ.

5. At first Saul did not understand the
meaning of this experience. He asked the
identity of the voice. Lord in Greek
idiom often means “sir” (16:30; 25:26);
but here it indicates a reverent and awe¬
struck response. The voice identified it¬
self as that of the glorified Jesus. The
words in the AV, It is hard for thee to
kick against the pricks, are not found in
this passage in the oldest Greek texts,
but have been introduced here from
26:14.

7. Saul was accompanied by a caravan.
The statement in this verse that the men
heard a voice but saw no one appears to
contradict 22:9 and 26:14, where it is
said that they did not hear the voice.
There are two possible solutions to this
problem. The Greek construction in 9:7
is different from that in 22:9. The former
statement may mean that they heard a
sound and the latter verse that they did
not understand its content. A second
possibility is that 9:7 refers to Saul's
voice speaking to the light; the men heard
Saul's voice but they did not hear the
voice speaking from the light to Saul
(22:9).

9. The experience was so unsettling
that for three days Saul could neither
eat nor drink.

10,11. We know nothing about Anani¬
as except what this passage tells us.
Verse 13 indicates that he was apparently
a resident of Damascus and not a refugee
from Jerusalem. We do not know how
the Gospel came to Damascus nor how
Ananias was converted. The book of
Acts does not give us a complete history
of the early church, but relates only the
most important events of its growth. The
street called Straight ran through the
heart of Damascus and may still be seen
today.

13. A report of the ravages wrought

415

ACTS 9:14-24

14. And here he hath authority from the
chief priests to bind all that call on thy
name.

15. But the Lord said unto him. Go thy
way: for he is a chosen vessel unto me, to
bear my name before the Gentiles, and
kings, and the children of Israel:

16. For I will show him how great things
he must suffer for my name's sake.

17. And Ananias went his way, and en¬
tered into the house; and putting his hands
on him said. Brother Saul, the Lord, even
Jesus, that appeared unto thee in the way as
thou earnest, hath sent me, that thou might-
est receive thy sight, and be filled with the
Holy Ghost.

18. And immediately there fell from his
eyes as it had been scales: and he received
sight forthwith, and arose, and was baptized.

19. And when he had received meat, he
was strengthened. Then was Saul certain
days with the disciples which were at Da¬
mascus.

20. And straightway he preached Christ
in the synagogues, that he is the Son of God.

21. But all that heard him were amazed,
and said; Is not this he that destroyed them
which called on this name in Jerusalem, and
came hither for that intent, that he might
bring them bound unto the chief priests?

22. But Saul increased the more in
strength, and confounded the Jews which
dwelt at Damascus, proving that this is very
Christ.

23. And after that many days were
fulfilled, the Jews took counsel to kill him:

24. But their laying wait was known of
Saul. And they watched the gates day and
night to kill him.

by Saul against the Christians in Jeru¬
salem had come to Damascus. Saints. A
common NT word for believers. 15,16.
Suffering is to be looked upon not as
the exception in the service of Christ,
but as the normal thing.

17. Ananias’ obedience was immedi¬
ate and complete. The reception of the
Holy Spirit through the laying on of
Ananias hands was an exceptional ex¬
perience and not the normal thing (cf.
8:17). With the word brother, Ananias
welcomed Saul into Christian fellowship.
18. A flaky substance like scales fell from
Saul’s eyes, and he immediately regained
his sight and was baptized.

19,20. The certain days that Saul
spent in Damascus is a very indefinite
note of time. Immediately after the vi¬
sion of Christ, Saul went away to Arabia
for some two or three years (Gal 1:15
ff.). The short ministry in Damascus may
have^ taken place either before or after
Saul’s sojourn in Arabia. There were
numerous synagogues in Damascus, and
in them Saul proclaimed Jesus (RSV) as
the Son of God. This is the first time this
phrase occurs in Acts. It can designate
the Messianic king as the object of God’s
favor (II Sam 7:14; Ps 2:7). This Mes¬
sianic use of the Son of God is illustrated
by the question of the high priest to
Jesus (Mk 14:61). Probably the term
here has the Messianic significance, for
Acts 9:22 says that Saul’s preaching
proved that Jesus was the Messiah.

21,22. The transformation in Saul
completely amazed his hearers. Proving.
Literally, putting, together; that is, put¬
ting together .the OT prophecies with
their fulfillment to show that Jesus was
the Messiah. Saul’s training in the OT as
a rabbi now stood him in good stead.

23,24. The many days include be¬
tween two and three years, after Saul’s
conversion (Gal 1:18). “Three years” in
Jewish reckoning may refer to a period
of more than two full years. Comparison
of this verse with II Cor 11:32 tells us
that the Jews made a plot with the
representative of King Aretas of Arabia.
It is possible that the Nabataean kingdom
of Aretas extended at this time so far as
to include Damascus; but it is more likely
that Aretas had a representative in die
person of an ethnarch who ruled over the
many Nabataeans living in Damascus.
When Saul’s ministry in Damascus incur¬
red the animosity of both the Jews and
the Nabataean authorities, they joined
forces to watch the gates in an effort to
capture him as he left the city.

416

ACTS 9:25-34

25. Then the disciples took him by night,
and let him down by the wall in a basket.

26. And when Saul was come to Jerusa¬
lem, he assayed to join himself to the disci¬
ples: but they were all afraid of him, and be¬
lieved not that he was a disciple.

27. But Barnabas took him, and brought
him to the apostles, and declared unto them
how he had seen the Lord in the way, and
that he had spoken to him, and how he had
preached boldly at Damascus in the name of
Jesus.

2$. And he was with them coming in and
going out at Jerusalem.

29. And he spake boldly in the name of
the Lord Jesus, and disputed against the Gre¬
cians: but they went about to slay him.

30. Which when the brethren knew, they
brought him down to Caesarea, and sent him
forth to Tarsus.

31. Then had the churches rest through¬
out all Judea and Galilee and Samaria, and
were edified; and walking in the fear of the
Lord, and in the comfort of the Holy Ghost,
were multiplied.

32. And it came to pass, as Peter passed
throughout all quarters, he came down also
to the saints which dwelt at Lydda.

33. And there he found a certain man
named Eneas, which had kept his bed eight
years, and was sick of the palsy.

34. And Peter said unto him, Eneas, Jesus
Christ maketh thee whole: arise, and make
thy bed. And he arose immediately.

25. One of the Christians owned a
house built into the wall of Damascus.
Saul was lowered through a window in
the wall in a large woven basket, and
thus escaped the plot.

26. When Saul returned to Jerusalem,
he could not rejoin his former Jewish
associates; and die few Christians who
remained in the city (8:1) suspected that
his profession of faith might be merely a
front to further his persecution of the
church. 27. Barnabas had either known
Saul previously or he was a man of
great discernment, for he recognized
Sauls sincerity and introduced him to
die aposdes. The only apostles in Jeru¬
salem at this time were Peter and James,
the Lords brother (Gal 1:18,19). James
had been included in the apostolic circle.

28. Saul now busied himself with a
Gospel ministry in Jerusalem. His minis¬
try did not yet extend beyond the capi¬
tal city into Judea (Gal 1:22-24). He
addressed himself primarily to the Greek¬
speaking Jews or Hellenists—the same
group to whom Stephen had previously
witnessed (Acts 6:9). The Hellenists at¬
tempted to kill Saul as they had earlier
brought about the death of Stephen.

30. Saul escaped with his life only
through the help of his Christian breth¬
ren, who took him down to the seaport
city of Caesarea, whence he sailed to his
home city of Tarsus, in Cilicia. We now
lose sight of Saul until 11:25; but he
was unquestionably busy in Tarsus
preaching the Gospel, although there is
no record of this ministry.

31. Luke next describes the growth,
both numerical and spiritual,^ of the
church in all Judea and Galilee and
Samaria. The plural churches (AV) is in¬
correct. Hie Church is one even though
there are many local churches. Here is
the first reference to churches in Galilee.
We do not know when or how they were
founded.

F. Peter's Ministry in Palestine and
the First Gentile Converts. 9:32—11:18.
Lukes narrative at this point reverts to
the story of the extension of the Gospel
throughout Judea through the ministry
of Peter. Peter was last mentioned in
8:25, when he, with John, returned from
Samaria to Jerusalem. Now we are told
that Peter had engaged in a traveling
ministry throughout Judea, preaching to
the Christians who had been scattered in
the various towns. It would be of great
interest to have a complete record of
Peter's ministry. In Lydda, he found a
group of Christians who had probably

417

ACTS 9:35-10:6

35. And all that dwelt at Lydda and Saron
saw him, and turned to the Lord.

36. Now there was at Joppa a certain dis¬
ciple named Tabitha, which by interpreta¬
tion is called Dorcas: this woman was full of
good works and almsdeeds which she did.

37. And it came to pass in those days, that
she was sick, and died: whom when they had
washed, they laid her in an upper chamber.

38. And forasmuch as Lydda was nigh to
Joppa, and the disciples had heard that Peter
was there, they sent unto him two men, de¬
siring him that he would not delay to come
to them.

39. Then Peter arose and went with them.
When he was come, they brought him into
the upper chamber: and all the widows stood
by him weeping, and showing the coats and
garments which Dorcas made, while she was
with them.

40. But Peter put them all forth, and
kneeled down, and prayed; and turning him
to the body said, Tabitha, arise. And she
opened her eyes: and when she saw Peter,
she sat up.

41. And he gave her his hand, and lifted
her up; and when he had called the saints
and widows, he presented her alive.

42. And it was known throughout all
Joppa; and many believed in the Lord.

43. And it came to pass, that he tarried
many days in Joppa with one Simon a tan¬
ner.

CHAPTER 10

THERE was a certain man in Caesarea
called Cornelius, a centurion of the band
called the Italian band,

2. A devout man, and one that feared
God with all his house, which gave much
alms to the people, and prayed to God al¬
ways.

3. He saw in a vision evidently, about the
ninth hour of the day, an angel of God com¬
ing in to him, and saying unto him, Cornel¬
ius.

4. And when he looked on him, he was
afraid, and said, What is it. Lord? And he
said unto him, Thy prayers and thine alms
are come up for a memorial before God.

5. And now send men to Joppa, and call
for one Simon, whose surname is Peter:

6. He lodgeth with one Simon a tanner,
whose house is by the sea side: he shall tell
thee what thou oughtest to do.

fled there in the dispersion caused by
the persecution in Jerusalem. Philip had
already evangelized this region (8:40).
Here Peter healed the paralytic Aeneas.

35. The story of Aeneas’ healing
spread throughout the city of Lydda and
throughout the plain of Sharon, which
bordered the seacoast, and resulted in
the conversion of many people. This area
was populated in part by Gentiles; Luke
is tracing the extension of the church
from the Jewish Jerusalem community to
the Gentile converts.

36. Joppa. A city on the seacoast,
some ten miles northwest of Lydda.
Tabitha. An Aramaic word meaning
gazelle . Dorcas. Greek for the same.
She was greatly beloved by the Chris¬
tians for her good works and acts of
charity. 37. The Jewish ceremonial laws
of purification required the washing of a
dead body. It was placed in an upper
room in anticipation of burial. 39. Wid¬
ows, who were among the most needy
persons in the ancient world, were the
particular objects of Tabitha’s charity.
They were probably wearing garments
Dorcas had made for them.

43. Jews considered the business of
tanning skins an unclean trade, since it
involved handling dead bodies. It is
significant that Peter, good Jew that he
was, stayed with a man engaged in such
a business.

10:1. Luke now records a very impor¬
tant final step in the extension of the
Gospel to the Gentiles. Its importance is
indicated by Luke’s twice recording
Peter s visit to Cornelius. This step raised
some difficult problems as to the terms
of social intercourse between the Jewish
and the Gentile Christians and the terms
of the admission of the Gentiles into the
church. This question became the theme
of the conference in Jerusalem in Acts 15.

A centurion was an officer in the
Roman army who commanded a hundred
men and was similar in rank and function
to our noncommissioned officers. Corne¬
lius commanded the Italian cohort. A
Latin inscription has been preserved
which indicates the presence in Syria of
the "second Italian cohort of Roman citi¬
zen s” in a.d. 69.

2. A few Gentiles became converts to
Judaism and accepted all Jewish prac¬
tices including circumcision. A larger
number stopped short of circumcision but
accepted the Jewish belief in God, syna¬
gogue worship, the ethical teachings of
the OT, and some of the Jewish religious
practices. These people, who were called

418

ACTS 10:7-23

7. And when the angel which spake unto
Cornelius was departed, he called two of his
household servants, and a devout soldier of
them that waited on him continually;

8. And when he had declared all these
things unto them, he sent them to Joppa.

9. On the morrow, as they went on their
journey, and drew nigh unto the city, Peter
went up upon the housetop to pray about
the sixth hour:

10. And he became very hungry, and
would have eaten: but while they made
ready, he fell into a trance,

11. And saw heaven opened, and a certain
vessel descending unto him, as it had been a
great sheet knit at the four comers, and let
down to the earth:

12. Wherein were all manner of four-
footed beasts of the earth, and wild beasts,
and creeping things, and fowls of the air.

13. And there came a voice to him. Rise,
Peter; kill, and eat.

14. But Peter said. Not so. Lord; for I
have never eaten any thing that is common
or unclean.

15. And the voice spake unto him again
the second time. What God hath cleansed,
that call not thou common.

16. This was done thrice: and the vessel
was received up again into heaven.

17. Now while Peter doubted in himself
what this vision which he had seen should
mean, behold, the men which were sent from
Cornelius had made inquiry for Simon's
house, and stood before the gate,

18. And called, and asked whether Simon,
which was sumamed Peter, were lodged
there.

19. While Peter thought on the vision, the
Spirit said unto him. Behold, three men seek
thee.

20. Arise therefore, and get thee down,
and go with them, doubting nothing: for I
have sent them.

21. Then Peter went down to the men
which were sent unto him from Cornelius;
and said, Behold, I am he whom ye seek:
what is the cause wherefore ye are come?

22. And they said, Cornelius the centur¬
ion, a just man, and one that feareth God,
and of good report among all the nation of
the Jews, was warned from God by a holy
angel to send for thee into his house, and to
hear words of thee.

23. Then called he them in, and lodged
them. And on the morrow Peter went away
with them, and certain brethren from Joppa
accompanied him.

God-fearers, were familiar with the OT
in the Greek version as it was read in
the synagogues. Devout God-fearers pro¬
vided the most fertile soil in which the
Gospel took root. Cornelius was such a
“semi-proselyte.” His devout character
was manifested by his liberal alms to the
people and his regular prayers to God.

7. Cornelius chose two trusted servants
and a soldier who was a God-fearer like
himself to go to Joppa to bring Peter.

9. Joppa is some thirty miles from
Caesarea, The three messengers left
Caesarea early in the morning and ar¬
rived' in Joppa about noon.

Meanwhile, God was preparing Peter
to receive them. About twelve o'clock
Peter went up to the flat housetop to
seek a quiet place to pray. 10. Since it
was mealtime, he desired to eat and
probably called downstairs to the house
below to have food prepared. As he con¬
tinued to pray, he fell into a state of
eostasy and saw a vision. 11. In the vi¬
sion he saw some kind of object, like a
great sheet, lowered by the four comers
from the opened heavens to the earth.
Vessel. A Greek word that can designate
almost any kind of useful material ob¬
ject.

12. In the sheet he beheld the three
kinds of creatures described in Gen 6:20
—four-footed animals, reptiles, and birds.
Wild beasts (AV) is not in the best texts.
13,14. When commanded to kill some
of these animals and eat, Peter replied
that to do so would mean violating the
Jewish ritual law against eating unclean
foods. Leviticus 11 contains these laws.
Animals that did not chew the cud and
did not have cloven hooves were desig¬
nated as unclean and were not to be
used for food. Furthermore, clean ani¬
mals had to be prepared in such a way
that the blood did not remain within the
carcass. Although Peter was a Christian,
he was also a good Jew, who did not
violate Jewish dietary rules,

15. The voice from heaven told him
that God had now abolished these regula¬
tions about clean and unclean foods. Je¬
sus had in effect taught the same thing
(Mk 7:14-23) by teaching that foods
which enter a man s* body from without
cannot defile his heart. The expression in
Mk 7:19 b, “This he said, making all
meats clean,” is probably a word that
Mark received from Peter. The apostle
was learning for himself the true mean¬
ing of Jesus teachings.

23,24. The next day Peter set out for
Caesarea accompanied by the three mes-

419

ACTS 10:24-39

24. And the morrow after they entered
into Caesarea. And Cornelius waited for
them, and had called together his kinsmen
and near friends.

25. And as Peter was coming in, Cornel¬
ius met him, and fell down at his feet, and
worshipped him.

26. But Peter took him up, saying. Stand
up; 1 myself also am a man.

27. And as he talked with him, he went
in, and found many that were come to¬
gether.

28. And he said unto them, Ye know how
that it is an unlawful thing for a man that is
a Jew to keep company, or come unto one of
another nation; but God hath showed me
that I should not call any man common or
unclean.

29. Therefore came I unto you without
gainsaying, as soon as I was sent for: I ask
therefore for what intent ye have sent for
me?

30. And Cornelius said, Four days ago I
was fasting until this hour; and at the ninth
hour I prayed in my house, and, behold, a
man stood before me in bright clothing,

31. And said, Cornelius, thy prayer is
heard, and thine alms are had in remem¬
brance in the sight of God.

32. Send therefore to Joppa, and call
hither Simon, whose surname is Peter; he is
lodged in the house of one Simon a tanner
by the sea side: who, when he cometh, shall
speak unto thee.

33. Immediately therefore I sent to thee;
and thou hast well done that thou art come.
Now therefore are we all here present before
God, to hear all things that are commanded
thee of God.

34. Then Peter opened his mouth, and
said, Of a truth I perceive that God is no re¬
specter of persons:

35. But in every nation he that feareth
him, and worketh righteousness, is accepted
with him.

36. The word which God sent unto the
children of Israel, preaching peace by Jesus
Christ: (he is Lord of all:)

37. That word, I say 9 ye know, which was
published throughout all Judea, and began
from Galilee, after the baptism which John
preached;

38. How God anoirfted Jesus of Nazareth
with the Holy Ghost and with power: who
went about doing good, and healing all that
were oppressed of the devil; for God was
with him.

39; And we are witnesses of all things
which he did both in the land of the Jews,
and in Jerusalem; whom they slew and
hanged on a tree:

sengers and six Jewish Christians from
Joppa (11:12). At the house of Cornelius
Peter found that the centurion was ex-

27-29. Peter explained to Cornelius
and his company that Jewish law made it
“taboo” for a Jew to associate with or
visit people of another nation. However,
God had now so lifted Peter out of his
Jewish scruples that he could no longer
look upon any man as ceremonially com¬
mon or unclean and therefore unfit for
social fellowship. God had made his will
so clear to Peter that he had accompanied
the servants of Cornelius without any
objection, a thing 1 he would not have
done as a Jew.

34. The apostle understood the signif¬
icance of the vision given to him on die
rooftop. He realized that the distinction
between clean and unclean foods had an
application to human beings, and that,
contrary to Jewish belief, no people were
to be thought of as unclean in the sight
of God. God shows no partiality to any
one people. A person who fears God
and does what is right, whether he be
Jew or Gentile, is accepted by God. This
was a great lesson for a Jew to learn,
and it marks a definite step in the ex¬
tension of the church from a Jewish
fellowship to a universal basis.

36. Peter preached the Gospel to Cor¬
nelius, pointing out that although God
sent his Word first to Israel, Jesus is
indeed Lord of all men. 37,38. Peter's
reclamation of the Gospel included a
rief summary of Jesus* ministry in
Judea and Galilee, his anointing as Mes¬
siah* at the time of his baptism, his good
works, healings, and exorcism of demons.
39-41. It is notable that Peter sayfc little
about the meaning of Christ’s death, and
that he proclaims no doctrine of die
atonement. The Gospel consists of the
facts of Jesus* death and resurrection.
Jesus* resurrection was not a publicly
attested fact but was witnessed by chosen
men and is confirmed particularly by the
fact that these witnesses ate and drank
with Jesus after his resurrection from the
dead. 42,43. The.Gospel includes an an¬
nouncement of the coming judgment of
both the living and the dead by the
resurrected Jesus, and the offer of the
forgiveness of sins to all who will believe
in him.

Peters sermon is our first example of
preaching to the Gentile.s. It contains
very little reflection upon the meaning of
the person of Christ, no emphasis upon

420 ,

40. Him God raised up the third day, and
showed him openly;

41. Not to all the people, but unto wit¬
nesses chosen before of God, even to us, who
did eat and drink with him after he rose from
the dead.

42. And he commanded us to preach unto
the people, and to testify that it is he which
was ordained of God to be the Judge of
quick and dead.

43. To him give all the prophets witness,
that through Ids name whosoever believeth
in him shall receive remission of sins.

44. While Peter yet spake these words,
the Holy Ghost fell on all them which heard
the word.

45. And they of the circumcision which
believed were astonished, as many as came
with Peter, because that on the Gentiles also
was poured out the gift of the Holy Ghost.

46. For they heard them speak with
tongues, and magnify God. Then answered
Peter,

47. Can any man forbid water, that these
should not be baptized, which have received
the Holy Ghost as well as we?

48. And he commanded them to be bap¬
tized in the name of the Lord. Then prayed
they him to tarry certain days.

CHAPTER 11

AND the apostles and brethren that were in
Judea heard that the Gentiles had also re¬
ceived the word of God.

2. And when Peter was come up to Jeru¬
salem, they that were of the circumcision
contended with him,

3. Saying, Thou wentest in to men uncir¬
cumcised, and didst eat with them.

ACTS 10:40-11:3

his pre-existence, incarnation, and deity,
nor on the atoning character of his death.

It is indeed a “primitive Christology,”
and consists primarily of the proclamation
of the facts of Jesus death, life, and
resurrection, and the appeal to believe on
him for the forgiveness of sins.

44. On the day of Pentecost, Peter
had exhorted his hearers to repent, to be
baptized for the forgiveness of sins, and
to receive the Holy Spirit (2:38). At
Caesarea, this order of events was
changed, and the Holy Spirit fell upon
Cornelius and his family before they
were baptized. This was not a new
Pentecost but an extension of Pentecost
to include the Gentiles.

45. The believers of the circumcision
refers to the Jewish Christians who had
accompanied Peter from % Joppa. Their
astonishment was due to the fact that
they had not understood that the Gospel
was to be extended to the Gentiles. Al¬
though they were Christians, they were
still Jews, and their Jewish prejudices
had to be broken down.

46. The gift of tongues was given on
this occasion that there might be no
doubt whatsoever that God had given to
the Gentiles the same gift he had be¬
stowed upon Jewish believers. 47,48.
Peter at once recognized that the Gentiles
should be brought into the fellowship of
the church, and he therefore commanded
that Cornelius and his family be baptized
in the name of Jesus Christ. Baptism in
water followed baptism in the Spirit.
Peter did not immediately return to Jeru¬
salem but remained with Cornelius for
some time, probably instructing him in
the things of the Lord.

Chapter 11. It is surprising that in a
short book Luke would devote so much
space to a second recital of the conver¬
sion of Cornelius. This indicates that
Luke considered this event one of the
most important in the life of the early
church.

1-3* News of the reception of the
Gospel by the Gentiles reached the apos¬
tles and the Jewish Christians in Judea.
Peter was apparently called to Jerusalem,
and some of the Jewish Christians there
disputed with him over the propriety of
entering into such fellowship with Gen¬
tiles as to eat with them. It is likely that
the expression, those of the circumcision,
has a somewhat ditferent connotation
than the same phrase in 10:45. While
the Jewish Christians in Jerusalem were
discussing the significance of the salvation
of the Gentiles, there emerged one party

421

ACTS 11:4-19

4. But Peter rehearsed the matter from
the beginning, and expounded it by order
unto them, saying,

5. I was in the city of Joppa praying; and
in a trance I saw a vision, A certain vessel de¬
scend, as it had been a great sheet, let down
from heaven by four comers; and it came
even to me:

6. Upon the which when I had fastened
mine eyes, I considered, and saw four-footed
beasts of the earth, and wild beasts, and
creeping things, and fowls of the air.

7. And I heard a voice saying unto me.
Arise, Peter; slay and eat.

8. But 1 said, Not so, Lord: for nothing
common or unclean hath at any time entered
into my mouth.

9. But the voice answered me again from
heaven, What God hath cleansed, that call
not thou common.

10. And this was done three times; and all
were drawn up again into heaven.

11. And, behold, immediately there were
three men already come unto the house
where I was, sent from Caesarea unto me.

12. And the Spirit bade me go with them,
nothing doubting. Moreover these six breth¬
ren accompanied me, and we entered into
the man’s house:

13. And he showed us how he had seen an
angel in his house, which stood and said unto
him, Send men to Joppa, and call for Simon,
whose surname is Peter;

14. Who shall tell thee words, whereby
thou and all thy house shall be saved.

15. And as I began to speak, the Holy
Ghost fell on them, as on us at the begin¬
ning.

16. Then remembered I the word of the
Lord, how that he said, John indeed bap¬
tized with water; but ye shall be baptized
with the Holy Ghost.

17. Forasitiuch then as God gave them
the like gift as he did unto us, who believed
on the Lord Jesus Christ, what was I, that I
could withstand God?

18. When they heard these, things, they
held their peace, and glorified God, saying.
Then hath God also to the Gentiles granted
repentance unto life.

19. Now they which were scattered
abroad upon the persecution that arose
about Stephen traveled as far as Phenice,
and Cyprus, and Antioch, preaching the
word to none but unto the Jews only.

who later took the position that Gentiles
must keep the Jewish law in order to
. , save< ^ (15:1). This conservative party
criticized Peter, for they recognizee! that
a Jew who had table fellowship with
Gentiles was in effect setting aside Jewish
practices, and thereby ceased to be a Jew.
They were not prepared to approve such
a course of action; they believed that
Jewish believers should not give up their
Jewish practices.

4-15. By way of reply Peter related to
the Jerusalem church the story of his
vision of the sheet from heaven, his visit
to Caesarea, and the coming of the Holy
Spirit upon the Gentiles as upon the Jews
on the day of Pentecost (v. 15).

16. This was the third gift of the Holy
Spirit. The first was to the Jewish church
/*Y ° n the day of Pentecost

(ch. 2); the second was to Samaritan
believers (8:17); and now the third was
to Gentiles. Undoubtedly Peter's experi¬
ence in Samaria prepared him for this
ministry to the Gentiles. 17. The gift of
tongues made it clear that God had
given the same gift to the Gentile be¬
lievers as he had to Jewish believers when
they believed on the Lord Jesus Christ.
To refuse Gentiles baptism would have
been to refuse to accept God's work and
would in effect have ueen to withstand
God.

18" Peters recital satisfied the circum¬
cision party for the time. But the ques¬
tion of the status of the Gentile Chris¬
tians in the church was destined shortly
to arise again and to create a serious
problem.

G. Establishment of a Gentile Church
at Antioch. 11:19-30. This section marks
a new stage in the extension of die
church from a Jewish fellowship in Jeru¬
salem to a universal community. Previous¬
ly, Luke related the inclusion of the
Samaritans in the church and the con¬
version of the single Gentile family of
Cornelius. Now he describes the begin¬
nings of the first independent Gentile
congregation in Antioch, which was to
become the ‘mother church" of the Gen¬
tile mission in Asia and Europe. The
narrative resumes the events of 8:4 and
the persecution of Saul.

19. Phoenicia is the narrow strip of
land bordering the Mediterranean. It
extends north of Caesarea some 120
miles and includes Tyre and Sidon. The
preaching of the Gospel was still limited
to Jews, for the early church was very
slow in realizing the universal character
of the Gospel mission.

422

ACTS 11:20-27

20. And some of them were men of Cy¬
prus and Cyrene, which, when they were
come to Antioch, spake unto the Grecians,
preaching the Lord Jesus.

21. And the hand of the Lord was with
them: and a great number believed, and
turned unto the Lord.

22. Then tidings of these things came
unto the ears of the church which was in Je¬
rusalem: and they sent forth Barnabas, that
he should go as far as Antioch.

23. Who, when he came, and had seen the
grace of God, was glad, and exhorted them
all, that with purpose of heart they would
cleave unto the Lord.

24. For he was a good man, and full of the
Holy Ghost and of faith: and much people
was added unto the Lord.

25. Then departed Barnabas to Tarsus, for
to seek Saul:

26. And when he had found him, he
brought him unto Antioch. And it came to
pass, that a whole year they assembled them¬
selves with the church, and taught much
people. And the disciples were called Chris¬
tians first in Antioch.

27. And in these days came prophets from
Jerusalem unto Antioch.

20. Some of the believers who had
come from the island of Cyprus and
Cyrene in North Africa (cf. 13:1) came
to Antioch and launched the Gospel in a
new direction. Antioch was the third
largest city of the Roman Empire and the
residence of the Roman governor of the
province of Syria. While a large Jewish
colony existed in Antioch, the city was
primarily Gentile and Greek. The cult
of the pagan deities, Apollo and Artemis,
whose worship included ritual prostitu¬
tion, had headquarters near by. Antioch
was notorious for its moral degradation.

Grecians or Greeks (RSV) in this context
refers to pure Greeks rather than to Greek¬
speaking Jews. The Gospel preached
to the Gentiles proclaimed not primarily
the Messiahship of Jesus but his Lord-
ship. Messiahsnip was a Jewish concept
that would not have been meaningful to
Gentiles who had no Jewish background

22. This new venture was immediately
successful, and the mother church in Je¬
rusalem sent Barnabas to supervise and
confirm the new church as Peter and
John had superintended the new work in
Samaria (8:14-17). Barnabas, as his
name suggests, was gifted in providing
encouragement to new Christians, and
he exhorted the new converts that with
purpose of heart they would be faithful
and would persevere.

25,26. Barnabas soon realized that the
growing church needed additional guid¬
ance, and his mind turned to Saul of
Tarsus, who had undoubtedly been en¬
gaged in missionary work in the vicinity
of his home city (9:30; Gal 1:21). After
some difficulty, he found Saul and
brought him to Antioch, where they
spent a whole year working in the
church. The word Christians occurs in
the NT only here, in 26:28, and in I
Pet 4:16. The word is formed with the
Latin suffix which designates “follower
or partisan or (cf. “Herodians” in Mk
3:6). There is no adequate reason to
think that the term was used in derision.
It simply means people who follow Christ.

27. The growing importance of the
church in Antioch is illustrated by the
ministry rendered to the mother church
in Jerusalem at a time of famine. Proph¬
ets are mentioned in 13:1; 15:32;

21:9,10. They were not ordained official
leaders but laymen who declared the
will of God or future events under direct
inspiration of the Holy Spirit. See I Cor
14:29-39. Prophets ranked next to apos¬
tles in the early church (I Cor 12:28;
Eph 2:20; 3:5; 4:11; Rev 22:9).

423

ACTS 11:28 —12:2

28. And there stood up one of them
named Agabus, and signified by the Spirit
that there should be great dearth throughout
all the world: which came to pass in the days
of Claudius Caesar.

29. Then the disciples, every man ac¬
cording to his ability, determined to send re¬
lief unto the brethren which dwelt in Judea:

30. Which also they did, and sent it to the
elders by the hands of Barnabas and Saul.

CHAPTER 12

NOW about that time Herod the king
stretched forth his hands to vex certain of
the church.

2. And he killed James the brother of
John with the sword.

28. Agabus appears again in 21:10.
The days of Claudius. Roman historians
refer to several famines during the reign
of Claudius (a.d. 41-54), while Josephus,
the Jewish historian, mentions a severe
famine in Judea in a.d. 46.

30. Elders. Here is the first mention
in Acts of these Christian officials. Luke
gives no hint as to how the office of
elder came into existence or by what
means elders were chosen. A group of
elders ruled over each Jewish synagogue,
and it is probable that the Christian
church adopted the Jewish pattern. Prob¬
ably the believers constituted a number
of house congregations in several homes,
and the elders may have been the lead¬
ers ofjhese several congregations (see
Acts 15:6,23). Many scholars think that
this famine visit was the journey men¬
tioned in Gal 2:1-10. The “revelation” of
Gal 2:2 may refer to the prophecy of
Agabus. If this is so, fourteen years
(Gal 2:1) had intervened since Saul’s first
visit to Jerusalem, and he was already
a mature Christian and an experienced
leader. The problem of whether the visit
referred to in Gal 2:1-10 is the famine
visit of Acts 11 or the council visit of Acts
15 is one of the most difficult problems
in NT history.

H. Persecution by Herod Agrippa I.
12:1-25. Luke interrupts the flow of his
narrative to record an event that had oc¬
curred a few years earlier. Since Herod
died in a.d. 44, the famine mission must
have occurred about a.d. 46. The Jeru¬
salem community had met early opposi¬
tion by the Jewish religious leaders, but
the Christians were popular with the
people. Violent persecution had arisen
against Stephen and the Hellenistic wing
under the leadership of Saul. Now for
the first time, Luke records persecution
from the ruling authorities in Palestine.
It came not from Roman rulers but from
a Jewish king.

I. Herod the King was Agrippa I,
grandson of Herod the Great, who was
king of all Palestine when Jesus was bom.
During our Lord’s ministry, Herod Anti-
pas, son of Herod the Great, was ruler
over Galilee, while Judea was governed
by Roman procurators. Between 41 and
44 a.d. Herod Agrippa was king over
both Judea and Galilee. After his death
in a.d. 44, the whole of Palestine again be¬
came a Roman province under Roman
procurators.

2. The death of James was the first
martyrdom of an apostle and marked a
new attitude of hostility on the part of

424

ACTS 12:3-14

3. And because he saw it pleased the
Jews, he proceeded further to take Peter
also. (Then were the days of unleavened
bread.)

4. And when he had apprehended him, he
put him in prison, and delivered him to four
quaternions of soldiers to keep him; intend¬
ing after Easter to bring him forth to the
people.

5. Peter therefore was kept in prison: but
prayer was made without ceasing of the
church unto God for him.

6. And when Herod would have brought
him forth, the same night Peter was sleeping
between two soldiers, bound with two
chains: and the keepers before the door kept
the prison.

7. And, behold, the angel of the Lord
came upon him, and a light shined in the
prison: and he smote Peter on the side, and
raised him up, saying. Arise up quickly. And
his chains fell off from his hands.

8. And the angel said unto him, Gird thy¬
self, and bind on thy sandals. And so he did.
And he saith unto him. Cast thy garment
about thee, and follow me.

9. And he went out, and followed him;
and wist not that it was true which was done
by the angel; but thought he saw a vision.

10. When they were past the first and the
second ward, they came unto the iron gate
that leadeth unto the city; which opened to
them of his own accord: and they went out, ’
and passed on through one street; and forth¬
with the angel departed from him.

11. And when Peter was come to himself,
he said. Now I know of a surety, that the
Lord hath sent his angel, and hath delivered
me out of the hand of Herod, and from all
the expectation of the people of the Jews.

12. And when he had considered the
thing, he came to the house of Mary the
mother of John, whose surname was Mark;
where many were gathered together praying.

13. And as Peter knocked at the door of
the gate, a damsel came to hearken, named
Rhoda.

14. And when she knew Peter’s voice, she
opened not the gate for gladness, but ran in,
and told how Peter stood before the gate.

the Jewish people toward the church. At
first, the Jews held the Christians in high
honor (5:13). Persecution by the San¬
hedrin had been spearheaded by Saul.
Now the king of the Jews, with popular
support, directed persecution against the
apostles. James thus fulfilled the proph¬
ecy of Jesus in Mk 10:39.

3. Herod is known to have followed
a policy of catering to Jewish desires,
ana the popular response at his execu¬
tion of James led him to seize Peter also.
The days of unleavened bread, the seven
days following the Passover, were holy
days, when an execution would not be
fitting. 4. Properly speaking, the Passover
(AV Easter is incorrect) introduced the
days of unleavened bread, but Luke uses
the two terms interchangeably (Lk 22:1).
Peter was guarded by four relays of four
soldiers, one squad for each three-hour
watch of the night. 5. Prayer . . . with¬
out ceasing. The Greek word may mean
either continuing prayer or earnest pray¬
er. The same word is used in Lk 22:44
of Jesus' prayer in Gethsemane.

6. Peter was chained to two soldiers,
and two others stood at the doors. Al¬
though the apostle expected to be exe¬
cuted on the next day, he was able to
sleep soundly. 7,8. The garment. The
mantle or cloak worn over the ordinary
clothing. 9. Peter thought that he was
experiencing a vision or a dream and
could not believe that it was real. 10.
Peter and the angel passed two gates,
each guarded by a soldier. The third
gate, which led from the prison to the
city, opened automatically. Possibly Peter
was imprisoned in the Tower of Antonia,
a military installation at the northwest
comer of the temple area. One text
refers to seven steps leading down to the
city.

11. Peter now came to himself, for
he had been walking as though in a trance.
For the first time, the true significance
of what had occurred came home to him.
12. He first hurried to the place where
the Christians were gathered in prayer.
This house of Mary was one of the chief
meeting places of the church. “Churches,
or buildings erected for Christian worship,
are not known in the NT. John Mark
(12:25; 12:5,13; 15:37-39; Col 4:10;
Phil 2:1; II Tim 4:11) is here introduced
for the first time. Good tradition relates
that he later became Peter s interpreter
in Rome and that his Gospel is based on
Peter's preaching. He was probably one
of the sources of Luke's information.

14-16. Although the believers had

425

ACTS 12:15-25

15. And they said unto her. Thou art mad.
But she constantly affirmed that it was even
so. Then said they, It is his angel.

16. But Peter continued knocking: and
when they had opened the door, and saw
him, they were astonished.

17. But he, beckoning unto them with the
hand to hold their peace, declared unto them
how the Lord had brought him out of the
prison. And he said, Go show these things

unto James, and to the brethren. And he de¬
parted, and went into another place.

18. Now as soon as it was day, there was
ino small stir among the soldiers, what was
Ibeeome of Peter.

19. And when Herod had sought for him,
and found him not, he examined the keepers,
and commanded that they should be put to
death. And he went down from Judea to
Caesarea, and there abode.

20. And Herod was highly displeased with
them of Tyre and Sidon: but they came with
one accord to him, and, having made Blastus
the king’s chamberlain their friend, desired
peace; because their country was nourished
by the king’s country .

21. And upon a set day Herod, arrayed in
royal apparel, sat upon his throne, and made
an oration unto them.

22. And the people gave a shout, saying,
It is the voice of a god, and not of a man.

23. And immediately the angel of the
Lord smote him, because he gave not God
the glory: and he was eaten of worms, and
gave up the ghost.

24. But the word of God grew and multi¬
plied.

25. And Barnabas and Saul returned from
Jerusalem, when they had fulfilled their min¬
istry, and took with them John, whose sur¬
name was Mark.

been praying fervently for Peters re¬
lease, they were amazed when their
prayers were answered. When the maid
who answered Peter's knock, recognized
the apostle's voice, she rushed back to
the assembled church, leaving Peter
standing at the locked gate. The be¬
lievers thought that Rhoda was imagining
things or that she had seen Peter's guard¬
ian angel (Mt 18:10; Heb 1:14). When
Peter was admitted, his friends broke
into excited questions, and he had to
motion them to be silent.

17. James, the brother of Jesus, had
become the acting head of the Jerusalem
church, but he was not with the as¬
sembled church at this time. The brethren
may be the elders of 11:30 who shared
the rule of the church with James. After
reporting his escape to the church, Peter
"went underground,” and Luke no long¬
er traces his activities. However, the
tradition that he went to Rome is refuted
by Acts 15:2, for Peter Was present at
the council in Jerusalem.

19. The words translated put to death
may mean ‘led off to. prison”; but
Roman law prescribed that if a prisoner
escaped, the penalty due him should be
inflicted on his guard. Caesarea was the
Roman capital of the province of Judea;
but Judea is used here not of the Roman
province but of the dwelling place of the
Jews.

20. Although Tyre and Sidon were
free cities, they were dependent for their
food upon the grain of Galilee in Herod's
kingdom. For some unknown reason
Herod was angry with these two cities.
And so, to make peace with him, they
presumably bribed Blastus to intercede
with the king and gain a hearing for
them. 21. The set day, according to
Josephus, was a feast in honor of the
Emperor. To receive the delegates from
Tyre and Sidon in state, Herod arrayed
himself in robes made entirely of silver.
22,23. Pagans commonly attributed di¬
vine attributes to their rulers. Josephus
relates that after delivering this oration,
Herod was struck down with a violent
pain in the stomach and was carried to
the palace, where, after five days of suf¬
fering, he died. His death occurred in
a.d. 44, and Judea was then placed under
Roman governors, two of whom (Felix
and Festus) appear in the later narrative
of Acts.

24,25. Luke now resumes his story of
the church in Antioch (see 11:30).

IV. Extension of the Church in Asia
Minor and Europe. 13:1—21:17.

426

ACTS 13:1-5

CHAPTER 13

NOW there were in the church that was at
Antioch certain prophets and teachers; as
Barnabas, and Simeon that was called Niger,
and Lucius of Cyrene, and Manaen, which
had been brought up with Herod the te-
trarch, and SauJ.

2. As they ministered to the Lord, and
fasted, the Holy Ghost said, Separate me
Barnabas and Saul for the work whereunto I
have called them.

3. And when they had fasted and prayed,
and laid their hands on them, they sent them
away.

4. So they, being sent forth by the Holy
Ghost, departed unto Seleucia; and from
thence they sailed to Cyprus.

5. And when they were at Salamis, they
preached the word of God in the synagogues
of the Jews: and they had also John to their
minister.

Chapter 13 brings us to the second
half of Acts. In the first half, Jerusalem
is the center of the narrative, and the
main theme is the extension of the church
from Jerusalem throughout Palestine.
Now Jerusalem drops into the background,
and Antioch becomes the center of the
narrative because it sponsored the exten¬
sion of the church in Asia and Europe.
This extension was accomplished by three
missions by Paul, each beginning and
ending in Antioch.

A. First Mission: Galatia. 13:1—14:28.
The first mission carried the Gospel from
Antioch to Cyprus and to the cities in
the southern part of the Roman province
of Galatia.

1. The church in Antioch was char¬
acterized by many outstanding Christians.
Niger. A Latin word meaning black, here
used as a nickname. It apparently de¬
scribes the dark complexion of Simeon
and suggests that he was of African
origin. He may have been the Simon of
Cyrene mentioned in Mk 15:21, who
carried Jesus’ cross. The adjective de¬
scribing Manaen means foster brother
and was applied to boys of the same age
as royal children who were brought up
in die court. The title was retained after
die boys reached adulthood. Herod,
whose playmate was Manaen, was Herod
Antipas, who ruled over Galilee and
Perea between 4 b.c. and a.d. 39. Proph¬
ets were enabled to give new revela¬
tions of Gods will by direct inspiration
of the Holy Spirit. Teachers were gifted
in the interpretation of (OT) Scripture.

2. The utterance of the Holy Spirit
came probably through a prophet. 3.
The call to this mission came from the
Holy Spirit; the church recognized and
confirmed the divine call. The laying on
of hands does not constitute ordination
but separation to a special task and ap¬
proval of the mission.

4. Seleucia. The port of Antioch.
Here Barnabas and Saul took ship for
Cyprus, a large and important island.
Possibly the evangelistic mission was be¬
gun in Cyprus because the island was
Barnabas’ home.

5. Salamis. The eastern port of
Cyprus and its largest city. Jews were
so numerous that there were several
synagogues. It was Pauls custom to
preach the Gospel “to the Jew first (Rom
1:16); but the Gospel usually took root
among the Gentiles who attended the
Jewish synagogues. John Mark accompa¬
nied the apostles. Minister or attendant

427

ACTS 13:6-13

6. And when they had gone through the
isle unto Paphos, they found a certain sor¬
cerer, a false prophet, a Jew, whose name
was Bar-jesus:

7. Which was with the deputy of the
country, Sergius Paulus, a prudent man; who
called for Barnabas and Saul, and desired to
hear the word of God.

8. But Elymas the sorcerer (for so is his
name by interpretation) withstood them,
seeking to turn away the deputy from the
faith.

9. Then Saul, (who also is called Paul,)
filled with the Holy Ghost, set his eyes on
him,

10. And said, O full of all subtilty and all
mischief, thou child of the devil, thou enemy
of all righteousness, wilt thou not cease to
pervert the right ways of the Lord?

11. And now, behold, the hand of the
Lord is upon thee, and thou shalt be blind,
not seeing the sun for a season. And immedi¬
ately there fell on him a mist and a darkness;
and he went about seeking some to lead him
by the hand.

12. Then the deputy, when he saw what
was done, believed, being astonished at the
doctrine of the Lord.

13. Now when Paul and his company
loosed from Paphos, they came to Perga in
Pamphylia: and John departing from them
returned to Jerusalem.

has been thought by some scholars to
designate one whose function was to
instruct the converts in the Gospel and in
the Christian life.

6. Paphos. The official capital of the
province. Bar-jesus means son of salva¬
tion. He was a false prophet not be¬
cause he gave false predictions but be¬
cause he falsely claimed to be a prophet.
It was a common practice for rulers to
have magicians ana astrologers in their
retinue. 7. Sergius Paulus was the pro-
consul of the province. Rome had two
types of provinces-those under the em¬
peror and those under the senate. The
former, like Judea, were governed by
procurators appointed by the emperors,
while the latter were governed by
proconsuls. In 22 b.c., the status of
Cyprus was changed from imperial to
senatorial province, as Luke correctly
indicates.

8. Elymas. Another name for Bar-
jesus, probably a Semitic word bearing
a meaning similar to the Greek magos ,
which means “sorcerer” or “magician.”
Elymas sensed that if the proconsul ac¬
cepted the message of Barnabas and
Saul, his own position would be impaired,
and he therefore attempted to turn the
proconsul from his faith.

9. Saul is the Semitic form, Paul the
Greek. Of the several reasons suggested
for the introduction of the Greek name,
the most likely is that as Paul now as¬
sumed the position of leadership in the
Gentile mission, the Greek form of his
name was more appropriate, and Luke
so designates him. 10. Instead of “son of
salvation,” Elymas was a son of the devil.
11. The word translated mist is used by
medical writers to describe an inflamma¬
tion of the eye that gives it a cloudy
appearance.

13. The missionaries turned from
Barnabas native land of Cyprus to the
country bordering Pauls native land.
Pamphylia. A district on the coast of
Asia Minor. Perga. A city situated about
twelve miles inland. For some unex¬
plained reason, John Mark forsook Paul
and Barnabas and returned to Jerusalem.
Paul considered this desertion inexcusa¬
bly for later when Barnabas wished
Mark to accompany them on another
trip Paul refused to take him (15:37,38),
and separated from Barnabas over this
issue. Marks desertion may have been
due to some change in their missionary
plans of which he did not approve.
Others have suggested that he was jealous
because Paul was outshining his cousin
Barnabas. There is no reason to think

ACTS 13:14-16

14. But when they departed from Perga, that the basis of the difference was doc-
they came to Antioch in Pisidia, and went trinal.

into the synagogue on the sabbath day, and 14. Paul and Barnabas headed inland
sat down. over the Taurus mountains and entered

15. And after the reading of the law and the southern part of the Roman province

the prophets, die rulers of the synagogue of Galatia. Antioch. The most important

sent unto them, saying, Ye men and breth- city of that part of Galatia. It was not

ren, if ye have any word of exhortation for situated in Pisidia, as the AV translates,

the people, say on. but was near the region of Pisidia and

16. Then Paul stood up, and beckoning had come to be designated Pisidian Anti-
with his hand said, Men of Israel, and ye och.

that fear God, give audience. Many scholars, following the researches

of William M. Ramsay, conclude that
these cities of southern Galatia were
those to which Paul wrote the letter to
the Galatians. Other scholars have felt
that Galatia designates the northern part
of the province of Galatia, where the
Galatian people of Gallic extraction lived.
However, this “North Galatian” theory
is beset by more problems than the
“South Galatian” theory. It is probable
that the Galatian epistle was addressed
to the churches of Antioch, Iconium,
Lystra, and Derbe. Sir William Ramsay
speculated that Paul had been seized
with malaria on the low-lying seacoast
of Perga and was ill when he arrived
in Antioch. Although this cannot be
proved, it is an interesting possibility. As
his custom was, Paul first went to the
synagogue of the Jewish colony in Anti¬
och on the Sabbath day.

15. A Jewish synagogue service con¬
sisted largely of prayers, a reading from
the law and one from the prophets, and
an exposition of the reading, which might
be given by anyone in the congregation.
The rulers of the synagogue were not
“clergymen” but persons charged with
the superintendence of the synagogue
and its worship. Their office gave them
authority to invite some one person to
deliver the sermon. In accordance with
this procedure, the two visitors were in¬
vited to give a word of exhortation. The
main truths of Paul’s sermon are as fol¬
lows: 1. Jesus is the fulfillment of the
history of God’s dealings with Israel. 2.
The Jews in Jerusalem rejected him, but
in crucifying him they fulfilled God s
purpose. 3. God fulfilled his promise to
the fathers by raising Jesus from the
dead. 4. The blessings of forgiveness and
justification, which the Law could not
provide, are now offered in Jesus’ name to
the Jews of the dispersion.

16. The synagogue congregation was
composed of two groups: men of Israel,
i.e., Jews; and God-fearers-Gentiles who
worshiped God and attended the syna-

429

ACTS 13:17-32

17. The God of this people of Israel chose
our fathers, and exalted the people when
they dwelt as strangers in the land of Egypt,
and with a high arm brought he them out of
it.

18. And about the time of forty years
suffered he their manners in the wilderness.

19. And when he had destroyed seven na¬
tions in the land of Chanaan, he divided
their land to them by lot.

20. And after that he gave unto them
judges about the space of four hundred and
fifty years, until Samuel the prophet.

21. And afterward they desired a king:
and God gave unto them Saul the son of Cis,
a man of the tribe of Benjamin, by the space
of forty years.

22. And when he had removed him, he
raised up unto them David to be their king;
to whom also he gave testimony, and said, I
have found David the son of Jesse, a man
after mine own heart, which shall fulfil all
my wifi.

23. Of this man’s seed hath God, ac¬
cording to his promise, raised unto Israel a
Saviour, Jesus:

24. When John had first preached before
his coming the baptism of repentance to all
the people of Israel.

25. And as John fulfilled his course, he
said. Whom think ye that I am? I am not he.
But, behold, there cometh one after me,
whose shoes of his feet I am not worthy to
loose.

26. Men and brethren, children of the
stock of Abraham, and whosoever among
you feareth God, to you is the word of this
salvation sent.

27. For they that dwell at Jerusalem, and
their rulers, because they knew him not, nor
yet the voices of the prophets which are read
every sabbath day, they have fulfilled them
in condemning him.

28. And though they found no cause of
death in him, yet desired they Pilate that he
should be slain.

29. And when they had fulfilled all that
was written of him, they took him down
from the tree, and laid him in a sepulchre.

30. > But God raised him from the dead:

31. And he was seen many days of them
which came up with him from Galilee to Je¬
rusalem, who are his witnesses unto the peo¬
ple.

32. And we declare unto you glad tidings,
how that the promise which was made unto
the fathers.

gogue without accepting all of the de¬
mands of the Jewish law (cf. 10:2).

17. Paul first cited some of the high¬
lights in the history of Israel to show that
the God who had led Israel through the
centuries had now sent Jesus to be the
Son of David of prophecy. The heart
of the Biblical faith is mat God has acted
redemptively in history, first in Israel and
then in Jesus Christ. The birth of Israel
as a nation began with the deliverance
from Egypt. With a high arm means with
a display of power. 18. Suffered their
manners may mean either that he put up
with their conduct or that he nourished
them like a father. 19. The seven nations
are mentioned in Deut 7:1. The 450
years can hardly be intended to desig¬
nate the period of the Judges, as the AV
suggests, but probably includes the period
of the sojourn, the wandering, and the
distribution of the land during the period
of the Judges.

21,22. The OT does not mention these
forty years, but Josephus refers to them.
David was the man after God’s own
heart and was obedient to his will, but
God promised through the prophets to
raise up a greater successor to David
(Ezk 34:23; 37:24; Jer 23:5,39). The
expectation of a Davidic king was a live
hope among the Jews of the first century
(see the pseudepigraphical Psalms of
Solomon 17:23 ff.).

23. However, die promised Son of
David had appeared as a Saviour rather
than as a king; the word Jesus means
Saviour (Mt 1:21). Raised does not refer
to the Resurrection but to the historical
appearance of Jesus the Saviour. 26,27.
The promised salvation was*f ulfill ed in
the death of Jesus. The Jews in Jerusalem
unknowingly fulfilled die Scripture be¬
cause they failed to understand its true
meaning and condemned Jesus to death.
When die Sanhedrin had wanted Jesus’
body removed from the cross before the
beginning of the Sabbath (Jn 19:31), he
had been buried by Joseph of Arimathea
and Nicodemus (Lk 23:50 ff.; Jn 19:38
ff.). *

30,31. The resurrection of Jesus, die
central theme in the early proclamation
and foundation of the Church, was at¬
tested by many witnesses whose witness
still could be heard (RSV).

32,33. Jesus, Paul declared, was the
fulfillment of the OT promise; the Mes¬
sianic hope given to the fathers was ful¬
filled in him. He hath raised up Jesus
probably designates Christ’s appearance
in history rather than his resurrection

430

ACTS 13:33-45

33. God hath fulfilled the same unto us
their children, in that he hath raised up Jesus
again; as it is also written in the second
psalm. Thou art my Son, this day have I be¬
gotten thee.

34. And as concerning that he raised him
up from the dead, now no more to return to
corruption, he said on this wise, I will give
you the sure mercies of David.

35. Wherefore he saith also in another
psalm, Thou shalt not suffer thine Holy One
to see corruption.

36. For David, after he had served his
own generation by the will of God, fell on
sleep, and was laid unto his fathers, and saw
corruption:

37. But he, whom God raised again, saw
no corruption.

38. Be it known unto you therefore, men
and brethren, that through this man is
preached unto you the forgiveness of sins:

39. And by him all that believe are jus¬
tified from all things, from which ye could
not be justified by the law of Moses.

40. Beware therefore, lest that come upon
you, which is spoken of in the prophets;

41. Behold, ye despisers, and wonder, and
perish: for I work a work in your days, a
work which ye shall in no wise believe,
though a man declare it unto you.

42. And when the Jews were gone out of
the synagogue, the Gentiles, besought that
these words might be preached to them the
next sabbath.

43. Now when the congregation was bro¬
ken up, many of the Jews and religious pros¬
elytes followed Paul and Barnabas; who,
speaking to them, persuaded them to con¬
tinue in the grace of God.

44. And the next sabbath day came almost
the whole city together to hear the word of
God.

45. But when the Jews saw the multi¬
tudes, they were filled with envy, and spake
against those things which were spoken by
Paul, contradicting and blaspheming.

from the dead. Again is not in the text.
However, the historical appearance of Je¬
sus included his resurrection from the
dead, as the following verses indicate.
Thou art my Son (Ps 2:7) does not refer
to Jesus' deity so much as to his Mes-
siahship. Part of this quotation was heard
at Jesus' baptism (Mk 1:11) and indi¬
cated the entrance of Jesus into his
Messianic mission. “Sonship” in Biblical
thought is a many-sided concept and can
designate Messiahship without in any
way minimizing the reality of Christs
deity.

34,35. Prediction of the resurrection of
Christ is found in Isa 55:3 and in Ps
16:10. Because David died, the promise
of Ps 16:10 could not refer to him but
must refer to his promised descendant.
36,37. David served his own generation
by the will of God can also be translated,
David served the will of God in his own
generation . David's career was limited to
his own generation, for he died and saw
corruption; the career of Jesus cannot
be limited to any one time but belongs
to all ages.

38,39. From Jesus' death and resur¬
rection two blessings result-forgiveness
and justification. Two interpretations
of 13:39 are possible: while the Law
justifies from some things, Christ justifies
from all things; or, though the Law
justifies from nothing, Christ justifies
from everything. The latter rendition is
the more natural, although many scholars
have preferred the former and have^found
here a teaching differing from Paul's doc¬
trine of justification. 40,41. Paul con¬
cluded with a warning from Hab 1:5. If
God's people did not repent, a great
tragedy would befall them.

42. This new and thrilling message
created great excitement. After the syna¬
gogue service, many of Paul's hearers
showed themselves ready to accept his
message. The proper text has no reference
to Jews and Gentiles (AV) but only to
the people (RSV). 43. Religious or devout
proselytes. An unusual expression that
ought to indicate full converts to Judaism.
However, from the context, it seems to
refer to the "God-fearers' or Gentile
half-converts to Judaism who accepted
the Gospel.

44,45. During the week, the report
of Paul's sermon spread throughout the
city, and on the next Sabbath the syna¬
gogue was filled with Gentiles to hear
Paul’s word. Such a crowd of Gentiles
in the synagogue provoked the Jews to
envy, and they refuted his message and

431

ACTS 13:46-14:2

46. Then Paul and Barnabas waxed bold,
and said, It was necessary that the word of
God should first have been spoken to you:
but seeing ye put it from you, and judge
yourselves unworthy of everlasting life, lo,
we turn to the Gentiles.

47. For so hath the Lord commanded us,
saying, I have set thee to be a light of the
Gentiles, that thou shouldest be for salvation
unto the ends of the earth.

48. And when the Gentiles heard this,
they were glad, and glorified the word of the
Lord: and as many as were ordained to eter¬
nal life believed.

49. And the word of the Lord was pub¬
lished throughout all the region.

50. But die Jews stirred up the devout
and honorable women, and the chief men of
the city, and raised persecution against Paul
and Barnabas, and expelled them out of their
coasts.

51. But they shook off the dust of their
feet against them, and came unto Iconium.

52. And the disciples were filled with joy,
and with the Holy Ghost.

CHAPTER 14

AND it came to pass in Iconium, that they
went both together into the synagogue of the

E ws, and so spake, that a great multitude
th of the Jews and also of the Greeks be¬
lieved.

2. But the unbelieving Jews stirred up the
Gentiles, and made their minds evil affected
against the brethren.

reviled his person. Blaspheming does not
mean to blaspheme God but to revile
men.

46. Paul replied that it was the divine
order that the Gospel should be offered
first to the Jews that they might accept
it and in turn evangelize the Gentiles.
However, since they rejected the word of
God and thereby judged themselves un¬
worthy of the life of the age to come,
Paul must himself turn to the Gentiles.
Here the word of God includes much
more than the Scriptures; it designates
the proclamation of the gospel of the
death and resurrection of Jesus. Eternal
life is here the future possession rather
than the present experience. The one,
however, includes the other.

47. A prophecy from Isa 49:6, origi¬
nally referring to the servant of the Lord,
is here applied to the apostles, who were
to bring light to the Gentiles. 48. Or¬
dained to eternal life. The primary signif¬
icance of this reference to predestination
is not theological but historical. As the
Gospel moved out from its Jewish en¬
vironment to the Gentile world, many
ordained to eternal life received it and
believed. This, however, does not involve
minimizing the teaching of foreordination
to life. Here is one of the recurring
themes of Acts: At every new and strate¬
gic step the Gospel is rejected by the
Jews but received by Gentiles.

50. The Jews not only rejected the
Gospel; they initiated active steps to
frustrate Pauls ministry. Among the God-
fearers (cf. note on 10:2) attending the
synagogue were women of high standing.
These the Jews influenced to bring pres¬
sure on their husbands to drive Paul and
Barnabas out of the area. Here is an
authentic touch of local color; women did
not exercise such influence in cities of
Greece as they did here in Asia. 51,52.
Jesus had commanded his disciples to
shake the dust from their feet when they
were rejected (Lk 9:5; 10:11), thus in¬
dicating the breaking off of all inter¬
course. Among Jews such an action was
equivalent to calling a man a heathen.

14:1,2. Iconium was the easternmost
city of the district of Phrygia and lay in
the Roman province of Galatia. Here the
experience of Jewish opposition and Gen¬
tile faith was repeated. 3. However, since
it took a while for the opposition to be¬
come effective, the apostles were able to
preach the word for a long period of
time. This indefinite note of time is typi¬
cal of Luke’s method of writing. At a
few points he gives us distinct chronologi-

432

ACTS 14:3-15

3. Long time therefore abode they speak¬
ing boldly in the Lord, which gave testimony
unto the word of his grace, and granted signs
and wonders to be done by their hands.

4. But the multitude of the city was di¬
vided: and part held with the Jews, and part
with the apostles.

5. And when there was an assault made
both of the Gentiles, and also of the Jews
with their rulers, to use them despitefully,
and to stone them,

6. They were ware of it, and fled unto
Lystra and Derbe, cities of Lycaonia, and
unto the region that lieth round about:

7. And there they preached the gospel.

8. And there sat a certain man at Lystra,
impotent in his feet, being a cripple from his
mother’s womb, who never had walked:

9. The same heard Paul speak: who stead¬
fastly beholding him, and perceiving that he
had faith to be healed,

10. Said with a loud voice. Stand upright
on thy feet. And he leaped and walked.

11. And when the people saw what Paul
had done, they lifted up their voices, saying
in the speech of Lycaonia, The gods are
cbme down to us in the likeness of men*

12. And they called Barnabas, Jupiter;
and Paul, Mercurius, because he was the
chief speaker.

13. Then the priest of Jupiter, which was
before their city, brought oxen and garlands
unto the gates, and would have done sac¬
rifice with the people.

14. Which when the apostles, Barnabas
and Paul, heard of, they rent their clothes,
and ran in among the people, crying out,

15. And saying. Sirs, why do ye these
things? We also are men of like passions with
you, and preach unto you that ye should
turn from these vanities unto the living God,
which made heaven, and earth, and die sea,
and all things that are therein:

cal references; but it is impossible from
Luke's record to create a precise chrono¬
logical table of Paul's travels and ministry.
4,5. The hostile Jews succeeded finally
in inciting a riot and stirring up the
rulers. And so Paul and Barnabas had
to leave Iconium.

6. While Luke is often indefinite as
to chronological references, he is often
very definite in his geographical notes.
This statement that Lystra and Derbe be¬
longed to the region of Lycaonia implies
that Iconium lay outside Lycaonia. Other
writers of about Luke's time placed
Iconium in the district of Lycaonia.
Many scholars assumed that at this point
Luke was inaccurate. Ramsay tells how
this reference caught his attention and
how careful examination vindicated
Luke's statement. This was the begin¬
ning of Ramsay's change in attitude to¬
ward Acts, and he became one of the
most vigorous and learned proponents
of the accuracy of the book (see The
Bearing of Recent Discovery on the
Trustworthiness of the New Testament,
chapter III).

11. In their excitement, the people
fell into their native Lycaonian tongue,
and Paul and Barnabas could not under¬
stand what was happening. Much of the
Mediterranean world was bilingual, the
people speaking the general language,
Greek, and also their native dialect. 12.
The two visitors were thought to be two
gods. Zeus was the chief god of the Greek
Pantheon, and Hermes was the herald
of the gods, Jupiter and Mercurius (AV)
are the Latin equivalents for the Greek
names of these gods, but the Greek
terms ought to be used. Since Paul was
the spokesman of the two, the people
called him Hermes; while Barnabas, the
more silent partner who stood in the
background, they called Zeus, the father
of the gods. Legends existed that told
of other occasions when these two gods
visited people of this area.

13. Before the city probably refers to
the temple located outside the city. The
priest of Zeus prepared oxen adorned
with woolen decorations to offer sacrifice
to their unexpected visitors. The gates
probably refer to the gates of the city
near the temple. 14. Although the apos¬
tles could not understand the Lycaonian
dialect, the actions of the priests soon
indicated their purpose to sacrifice, and
the apostles strongly protested. They tore
their clothes. A Jewish gesture of horror at
blasphemy (Mk 4:63).

15-17. Paul urged the people to wor¬
ship the living God rather than His

433

ACTS 14:16-25

16. Who in times past suffered all nations
to walk in their own ways.

17. Nevertheless he left not himself with¬
out witness, in that he did good, and gave us
rain from heaven, and fruitful seasons, filling
our hearts with food and gladness.

18. And with these sayings scarce re¬
strained they the people, that they had not
done sacrifice unto them.

19. And there came thither certain Jews
from Antioch and Iconium, who persuaded
the people, and, having stoned Paul, drew
him out of the city, supposing he had been
dead.

20. Howbeit, as the disciples stood round
about him, he rose up, and came into the
city: and the next day he departed with Bar¬
nabas to Derbe.

21. And when they had preached the gos¬
pel to that city, and had taught many, they
returned again to Lystra, and to Iconium,
and Antioch,

22. Confirming the souls of the disciples,
and exhorting them to continue in the faith,
and that we must through much tribulation
enter into the kingdom of God.

23. And when they had ordained them
elders in every church, and had prayed with
fasting, they commended them to the Lord,
on whom they believed.

24. And after they had passed throughout
Pisidia, they came to Pamphylia.

25. And when they had preached the
word in Perga, they went down into Attalia:

emissaries. This sermon given to a purely
pagan audience contrasts strikingly with
the sermon delivered at Antioch in the
Jewish synagogue. Before pagans can
appreciate the mission of Jesus, they
must recognize the oneness of God.
Pauls sermon rests largely upon the
evidences of natural theology which
point to the existence of a Creator and
Sustainer. Although God allowed men to
go their own way, he provided for them
a witness unto himself in granting the
rains and harvest times to satisfy the
human appetites. 18. Paul barely suc¬
ceeded in persuading the people that he
and Barnabas were not indeed divine
beings.

19. No reference is made to a Jewish
synagogue in Lystra, but probably such
a synagogue existed, for Jews from Anti¬
och and Iconium were able to raise up
such opposition against Paul that he was
stoned and dragged out of the city as
dead. Paul refers to this event in II Cor
11:24,25. 20. The abruptness of these
words suggests that a miracle took place.
It is difficult to conceive of a man’s under¬
going such a stoning without receiving
severe physical injury. "The marks of
Jesus” (Gal 6:17) may well be the scars
inflicted by these stones. Derbe. A fron¬
tier city of the province of Galatia.

21. No opposition in Derbe is record¬
ed. The apostles made many disciples.
This is the meaning of taught (AV). The
apostles retraced their steps through the
cities of Galatia. 22. The kingdom of
God is here the future eschatological
-realm established by the return of
Christ in glory. The very structure of
things decrees that in this age the church
must expect tribulation as it looks for¬
ward to the glory of the future kingdom.
The faith is a synonym for the Gospel.

23. The apostles established a formal
leadership in the several churches by the
selection of elders, after the pattern of the
Palestine churches (see note on 11:30).
The method of choice is not clear, for
the Greek word may describe either an
election by the congregation or an ap¬
pointment by the apostles. It does not
designate formal ordination, as die AV
suggests. The language suggests that
there were several elders in each local
church; but the church in a given city
may have consisted of a number of house
congregations with an elder ruling over
each group.

24,25. Pisidia. The southernmost re¬
gion of the province of Galatia. Pam¬
phylia. A small province between Galatia

434

ACTS 14:26-15:1

26. And thence sailed to Antioch, from
whence they had been recommended to the
grace of God for the work which they

27. And when they were come, and had
gathered the church together, they rehearsed
all that God had done with them, and how
he had opened the door of faith unto the
Gentiles.

28. And there they abode long time with
the disciples.

CHAPTER 15

AND certain men which came down from
Judea taught the brethren, and said. Except
ye be circumcised after the manner of Moses,
ye cannot be saved.

and the Mediterranean Sea, of which
Perga was the capital and Attalia the
chief seaport.

26-28. The apostles now returned to
Antioch in Syria, whence they had been
sent upon this missionary venture. It is
significant that no report was sent to

J erusalem. The church in Antioch had
lecome independent of the mother
church. They abode long time; this is
one of Luke's characteristically indefinite
notes of time. Probably the missionary
journey in Galatia lasted about a year
and the apostles now stayed in Antioch
another year.

B. Problem of the Gentile Church, and
Council in Jerusalem. 15:1-35. The suc¬
cess of the Gentile mission now brought
to a head the most important problem
in the early church—that of the relation¬
ship between Jewish and Gentile be¬
lievers and the terms of admission of
Gentiles into the church. In the earliest
days, the church consisted of Jews, and
the Gentile mission was not foreseen in
spite of our Lord's commission. Philip
took the Gospel to the Samaritans, and
Peter, after being prepared by God, over¬
came his Jewish scruples and took the
Gospel to Cornelius, entering into full
fellowship with Gentiles. The establish¬
ment of a Gentile church in Antioch and
the success of the Gentile mission in
Galatia now focused attention upon a
problem that had to be solved.

In the Jerusalem church existed a party
which insisted that unless Gentiles were
circumcised after the custom of Moses,
they could not be saved and received in¬
to die church. Verse 5 indicates that these
were converts from among the Pharisees,
who were the strictest sect of the Jews.
This party looked upon Christianity as a
movement within Judaism. They retained
all of the practices and customs of the
Law, simply adding the gospel of the
death and the resurrection of Jesus as
the promised Jewish Messiah. It is ap¬
parent that no Jewish believers gave up
their Jewish practices when they became
Christians. However, Pharisee converts
insisted that Gentiles must also become
Jews in order to become Christians.

This problem had already been raised
in the church. If, as seems likely. Gal
2:1-10 describes the famine visit of Acts
11:27-30 [For a statement of the alter¬
native position, that Gal 2:1-10 describes
an aspect of the council meeting of Acts
15, see under Gal 2:1 ff.—Editor.], then
the leaders at Jerusalem had approved in

435

ACTS 15:2

2. When therefore Paul and Barnabas had
no small dissension and disputation with
them, they determined that Paul and Barna¬
bas, and certain other of them, should go up
to Jerusalem unto the apostles and elders
about this question.

principle Paul's mission to the Gentiles
and did not insist upon circumcision for
Gentile converts. Peter was in agreement
with this policy; for some time later,
when he came to Antioch, he showed that
he had learned the lesson taught him by
his vision from heaven, and freely entered
into table fellowship with Gentile
converts (Gal 2:11,12), Two different
churches now existed: the Jewish church
in Jerusalem, in which Jewish Christians
were free to continue the practice of the
OT Law, but as Jews and not as Chris¬
tians; and the Gentile church in Antioch,
where none of the Jewish ceremonial re¬
quirements were practiced. Peter ap¬
proved of Gentile freedom from the Law;
and when he was in a Gentile environ¬
ment, he laid aside his Jewish practices
for the sake of Christian fellowship.

The “right wing” party in Jerusalem
saw something which was not evident to
Peter: that the growth of the Gentile
church must mean the inevitable end
of the Jewish church. As intercourse
increased between the two churches,
Jewish Christians .would have to follow
Peters example and lay aside their Jew¬
ish practices. Therefore, when certain
men came from James to Antioch (Gal
2:12), they accused Peter of forsaking the
Law and pointed out to him that his
course of action meant the end of Ju¬
daism. Peter had not realized the con¬
sequences of his action. Therefore he
withdrew from table fellowship with
the Gentiles to reflect upon the situation.
This immediately caused a breach in the
church at Antioch. Paul recognized at
once the implication of Peters with¬
drawal; it meant nothing less than two
separate churches—one Jewish and the
other Gentile. Either Jewish Christians
would have to lay aside Jewish practices
and eat with Gentiles, or Gentiles would
have to accept the entire law of Moses;
otherwise there would be a divided
church. Paul was quite willing for Jews
as Jews to practice the law of Moses. But
he insisted that when Jewish Christians
came into a Gentile church, they must lay
aside their Jewish scruples and enter
into free fellowship with Gentiles. A
divided church was unthinkable, and for
Gentiles to accept the Law meant the
end of salvation by grace. Pauls view¬
point apparently prevailed, but those of
the Jewish party in Jerusalem were not
satisfied. They came to Antioch again
and insisted that Gentiles be circumcised
to become Christians.

2. This caused such dissension that

436

ACTS 15:3-14

3. And being brought on their way by the
church, they passed through Phenice and Sa¬
maria, declaring the conversion of the Gen¬
tiles: and they caused great joy unto all the
brethren.

4. And when they were come to Jerusa¬
lem, they were received of the church, and
o/the apostles and elders, and they declared
all things that God had done with them.

5. But there rose up certain of the sect of
the Pharisees which believed, saying. That it
was needful to circumcise them, and to com¬
mand them to keep the law of Moses.

6. And the apostles and elders came to¬
gether for to consider of this matter.

7. And when there had been much disput¬
ing, Peter rose up, and said unto them, Men
and brethren, ye know how that a good
while ago God made choice among us, that
the Gentiles by my mouth should hear the
word of the gospel, and believe.

8. And God, which knoweth the hearts,
bare them witness, giving them the Holy
Ghost, even as he did unto us;

9. And put no difference between us and
them, purifying their hearts by faith.

10. Now therefore why tempt ye God, to
put a yoke upon the neck of the disciples,
which neither our fathers nor we were able
to bear?

11. But we believe that through the grace
of the Lord Jesus Christ we shall be saved,
even as they.

12. Then all the multitude kept silence,
and gave audience to Barnabas and Paul, de¬
claring what miracles and wonders God had
wrought among the Gentiles by them.

13. And after they had held their peace,
James answered, saying, Men and brethren,
hearken unto me:

14. Simeon hath declared how God at the
first did visit the Gentiles, to take out of
them a people for his name.

the church at Antioch found it necessary
to have the issue decided in Jerusalem.
Therefore a delegation was appointed to
go to the aposdes and elders and achieve
a settlement of the question. 3. We know
nothing about the churches in Phoenicia.
It was not Luke's purpose to relate a full
history of the early church but only to
trace the main lines of its rise and
development.

4,5. The church in Jerusalem wel¬
comed the delegation and listened to
their story of the success of the Gentile
church in Antioch and the Gentile mis¬
sion in Galatia. Then criticism was
voiced by converts from the Pharisees,
who maintained their position that Gen¬
tile converts must become Jews and ac¬
cept the law of Moses. 6. This led to a
formal conference of the apostles and
elders with the delegation from Antioch.
Verses 12,22, however, show that the
church as a whole participated in the
decision.

7-9. Pauls rebuke of Peter in Antioch
(Gal 2:11) had been effective. So now
Peter, as leader of the apostles, reverted
to the position taken after his mission to
Cornelius — that God had accepted the
Gentiles as Gentiles by faith alone and
not on Jewish terms. 10,11. A yoke in
Jewish thought does not necessarily mean
a burden but designates an obligation.
Here Peter asserts that Jewish legalism
was an obligation and a burden that the
Jews were unable to bear. In contrast to
the burdensomeness of the Law, salvation
is through grace both for Gentiles and
for Jews. When Tews keep the Law, it is
not as a means of salvation.

12. The assembly next listened to the
report of Barnabas and Paul as they re¬
lated the wonderful works of God among
the Gentiles.

13-16. The last and decisive word was
spoken by James, the brother of the
Lord, who had come to assume a posi¬
tion of leadership among the elders and
apostles in Jerusalem. He referred to
Peter's mission to Cornelius and showed
that the Gentile mission was in God's plan
by quoting a passage from Amos 9:11,12.
Some Bible students have seen in this
quotation God's program for the end of
the age. After the Gentile mission God
will build again the tabernacle of David
by restoring the fortunes of the Jewish
nation (Acts 15:16). The result of the
restoration of Israel at the end of the
age will be a further salvation of the
Gentiles (v. 17). This interpretation sees
here three stages in God's program: 1.
The calling out of a people for his name

437

ACTS 15:15-20

15. And to this agree the words of the
prophets; as it is written,

16. After this I will return, and will build
again the tabernacle of David, which is
fallen down; and I will build again the ruins
thereof, and I will set it up:

17. That the residue of men might seek
after the Lord, and all the Gentiles, upon
whom my name is called, saith the Lord,
who doeth all these things.

18. Known unto God are all his works
from the beginning of the world.

19. Wherefore my sentence is, that we
trouble not them, which from among the
Gentiles are turned to God:

20. But that we write unto them, that
they abstain from pollutions of idol^ and
from fornication, and from things strangled,
and from blood.

(the church age); 2. The restoration and
salvation of Israel; 3. The final salvation
of the Gentiles.

However, the quotation from Amos
was cited to illustrate and give Scrip¬
tural support for the mission of Peter to
the Gentiles (v. 14). Verse 14 refers to
Peters mission to Cornelius. And to this,
i.e., that God first visited the Gentiles,
to take out of them a people for his name,
agrees die prophecy in Amos. If the sal¬
vation of the residue of men (v. 17) re¬
fers to an event at the end of the age,
the quotation from Amos has nothing to
do with the present visitation of the Gen¬
tiles. But James quoted the OT for pre¬
cisely this purpose —to show that the
present salvation of the Gentiles is in
Gods predicted purpose and that the
Gentiles should therefore be freely ac¬
cepted into the church. A people for his
name (v.'14). The usual OT word desig¬
nating Israel as the true people of God.
The Gentiles were now included in this
people. The rebuilding of the tabernacle
of David therefore must refer to the sal¬
vation of the believing Jewish remnant,
the "Israel within Israel* (see Rom 9:8;
11:1-5). Scripture elsewhere makes it
clear that promises to Israel are ful¬
filled in the Church. “They which are
of faith, the same are the children of
Abraham” (Gal 3:7). “He is a Jew,
which is one iqwardly; and circumcision
is that of the heart, in the spirit and not
in the letter” (Rom 2:28,29). This does
not mean that Israel as a nation has no
future. Romans 11 clearly affirms that
all Israel shall be saved; God yet has a
future for national Israel. However, this
was not James’ concern; he was citing
Amos to prove that the successful mission
to the Gentiles is in the purpose of God
and was predicted by the OT.

19. James therefore rendered the judg¬
ment that they should no longer trouble
the Gentiles by demanding that they ac¬
cept circumcision and the law of Moses.

20. There remained another problem,
that concerning fellowship between Jew
and Gentile. Gentile practices were
strongly offensive to Jews and to Jewish
Christians. Therefore, as a modus vivendi
and an expression of Christian charity,
James recommended that Gentile Chris¬
tians abstain from certain practices that
would offend their Jewish brethren. Pol¬
lutions of idols is described in 15:29 as
meats offered to idols. Often meat pur¬
chased in the market places had been
sacrificed in pagan temples to heathen
deities. The eating of such meat was of-

438

ACTS 15:21-36

21. For Moses of old time hath in every
city them that preach him, being read in the
synagogues every sabbath day.

22. Then pleased it the apostles and eld¬
ers, with the whole church, to send chosen
men of their own company to Antioch with
Paul and Barnabas; namely , Judas sumamed
Barsabas, and Silas, chief men among the
brethren:

23. And they wrote letters by them after
this manner; The apostles and eiders and
brethren send greeting unto the brethren
which are of the Gentiles in Antioch and
Syria and Cilicia:

24. Forasmuch as we have heard, that cer¬
tain which went out from us have troubled
you with words, subverting your souls,
saying, Ye must be circumcised, and keep
the law; to whom we gave no such com¬
mandment:

25. It seemed good unto us, being assem¬
bled with one accord, to send chosen men
unto you with our beloved Barnabas and
Paul,

26. Men that have hazarded their lives for
the name of our Lord Jesus Christ.

27. We have sent therefore Judas and
Silas, who shall also tell you the same things
by mouth.

28. For it seemed good to the Holy Ghost,
and to us, to lay upon you no greater burden
than these necessary things;

29. That ye abstain from meats offered to
idols, and from blood, and from things stran¬
gled, and from fornication: from which if ye
keep yourselves, ye shall do well. Fare ye
well.

30. So when they were dismissed, they
came to Antioch: and when they had gath¬
ered the multitude together, they delivered
the epistle:

31. Which when they had read, they re¬
joiced for the consolation.

32. And Judas and Silas, being prophets
also themselves, exhorted the brethren with
many words, and confirmed them.

33. And after they had tarried there a
space, they were let go in peace from the
brethren unto the apostles.

34. Notwithstanding it pleased Silas to
abide there still.

35. Paul also and Barnabas continued in
Antioch, teaching and preaching the word of
the Lord, with many others also.

36. And some days after, Paul said unto
Barnabas, Let us go again and visit our
brethren in every city where we have
preached the word of the Lord, and see how
they do.

fensive to sensitive Jewish consciences,
for it smacked of taking part in the wor¬
ship of the pagan deity. Fornication may
refer either to immorality in general or
to religious prostitution in pagan temples.
Such immorality was so common among
Gentiles that it merited special attention.
Things strangled. Meats from which the
blood had not been properly removed.
Such meat was considered a delicacy by
many pagans. Blood refers to the pagan
custom of using blood as a food. The
last two requirements involved the same
offense, for the Jew who believed that
“the life is in the blood” (Lev 17:11) re¬
garded the eating of any blood particu¬
larly offensive. This decree was issued
to the Gentile churches not as a means
of salvation but as a basis for fellowship,
in the spirit of Pauls exhortation that
those who were strong in faith should be
willing to restrict their liberty in such
matters rather than offend the weaker
brother (Rom 14:1 ff.; I Cor 8:1 ff.).

21. Abstinence of Gentile Christians
from practices offensive to Jews was re¬
quired by the fact that Jews were to be
found in every city, and whether in the
Palestinian or in the Diaspora synagogues,
Moses ... is read . . . every sabbath
day and the requirements of the Law
strictly observed.

22. Judas called Barsabbas. Apparent¬
ly a brother of Joseph called Barsabbas
(1:23). Silas. The Silvanus of I Thess
1:1; II Cor 1:19; I Pet 5:12, who later
became Pauls companion.

23. The salutation of the letter desig¬
nates two groups and not three: either
the apostles and elders, brethren; or the
apostles and elder brethren. 24. Subvert¬
ing your souls is too strong a translation;
upsetting your minds is better. The Jeru¬
salem church as a whole did not back
the position of the extreme Judaizing
party.

31-33. The decision of the Jerusalem
church and the letter to Antioch ap¬
parently solved the problem. After an
interval of some time, Judas and Silas
returned to Jerusalem, while Paul and
Barnabas remained in Antioch.

34. This verse in the AV does not ap¬
pear in the most ancient texts.

C. Second Mission: Asia Minor and
Europe. 15:36-18:22. Luke now records
the preparations for what we call die
second missionary journey. After an in¬
definite period of time, Paul determined
to revisit and to confirm the churches
already established. An unfortunate rup¬
ture occurred just then between Paul and

439

ACTS 15:37-16:3

37. And Barnabas determined to take
with them John, whose surname was Mark.

3$. But Paul thought not good to take
him with them* who departed from them
from Pamphylia, and went not with them to
the work.

39. And the contention was so sharp be¬
tween them, that they departed asunder one
from the other: and so Barnabas took Mark,
and sailed unto Cyprus;

40. And Paul chose Silas, and departed,
being recommended by the brethren unto
the grace of God.

41. And he went through Syria and Cili¬
cia, confirming the churches.

CHAPTER 16

THEN came he to Derbe and Lystra: and,
behold, a certain disciple was there, named
Timotheus, the son of a certain woman,
which was a Jewess, and believed; but his
father was a Greek:

2. Which was well reported of by the
brethren that were at Lystra and Iconium.

3. Him would Paul have to go forth with
him; and took and circumcised him because
of the Jews which were in those quarters: for
they knew all that his father was a Greek.

Barnabas. Barnabas wanted to take along
John Mark, who had accompanied them
on the first journey but had forsaken them
when they had reached the mainland of
Asia Minor, and had returned to Antioch.
Paul regarded this as such a serious evi¬
dence of instability that he refused. The
result was that Paid and Barnabas parted
company. Barnabas and John Mark sailed
to Cyprus to visit the churches established
on the first missionary journey. Paul sent
to Jerusalem for Silas, who had recently
visited Antioch and in whom the apostle
recognized a man of great promise.

41. Instead of traveling by ship, Paul
and Silas set out by land toward Galatia.
We know nothing about the establish¬
ment of churches in Syria and Cilicia, but
we know from 15:23 that such churches
existed. Possibly they were the result of
Paul's work before he was brought to
Antioch.

16:1. At Lystra, Paul selected Timothy,
who had apparently been converted on the
first mission, to be his traveling com¬
panion and one of his most important
assistants. It was to this Timothy that
Paul, toward the end of his life, wrote
two of his last epistles. Timothy was of
mixed parentage: his father was a Greek
and his mother a Jewess. His mother,
too, must have believed in Christ when
Paul visited Lystra on his first journey;
but his father, if he was still living, did
not become a believer. We learn from
II Tim 1:5 that the mother was named
Eunice and that she had been a godly
woman. 2. Since Pauls first visit, Timothy
had gained a good reputation among the
believers in Lystra and Iconium.

3. Because Timothy was half Jew, to
make him acceptable as a traveling com¬
panion to the Jews to whom they would
minister, Paul circumcised him. Although
the young man had been brought up by
his mother in the faith of the OT (II
Tim 3:15), the Jews looked upon him
as the uncircumcised son of a Greek. On
the other hand, Gentiles would have
regarded him as a Jew because of his
religion. As a man professing adherence
to the Jewish religion but who remained
an uncircumcised Gentile, Timothy would
have been offensive to the Jews Paul
met in city after city and to whom he
first preached the Gospel. Paul circum¬
cised him as an act of expediency and
not of religious principle. No conflict
exists in the fact that Paul steadfastly
refused to circumcise Titus (Gal 2:3); for
Titus was altogether a Gentile, and there

440

ACTS 16:4-8

4. And as they went through the cities,
they delivered them the decrees for to keep,
that were ordained of the apostles and elders
which were at Jerusalem.

5. And so were the churches established
in the faith, and increased in number daily.

6. Now when they had gone throughout
Phrygia and the region of Galatia, and were
forbidden of the Holy Ghost to preach the
word in Asia,

7. After they were come to Mysia, they as¬
sayed to go into Bithynia: but the Spirit
suffered them not.

8. And they passing by Mysia came down
to Troas.

was no cultural reason to circumcise him.
Timothy was circumcised therefore not
as a Christian but as a Jew. This is an
application of the principle that Paul
expressed in I Cor 9:20: “And unto the
Jews I became as a Jew, that I might
gain the Jews; to them that are under
the law, as under the law that I might
gain them that are under the law.” Where
no essential principle was involved, Paul
applied the principle of expediency and
of conciliation in a way that many later
Christians cannot understand or appre¬
ciate. It was probably at this time that
Timothy was set aside for his mission by
the elders in Lystra (I Tim 4:14).

6-8. These verses can be interpreted
in two ways, depending on whether one
follows the “North Galatian” or the “South
Galatian” theory; and the interpretation
depends upon die meaning of tne word
Galatia, (a) Galatia can refer to the north¬
ern part of the Roman province of
Galatia, where the people of Gallic ex¬
traction lived. If so, Paul passed through
the region of Phrygia (the cities of Iconi-
um and Antioch) and planned to go
directly westward to the great cities of
the province of Asia. When the Holy
Spirit forbade him to travel toward Asia,
he turned north to Galatia, i.e., to the
northern part of the Roman province.
Then he traveled westward toward My¬
sia, which is the northermost part of the
province of Asia, and attempted to go
into the province of Bithynia, which lies
between Galatia and the Black Sea.
When he was hindered in this plan, he
passed by Mysia and came to Troas on
the Aegean Sea. There is one difficulty
with this “North Galatian” theory: It
seems strange that Luke gives no ac¬
count of the formation of such important
churches as those to which the Galatian
epistle was written, and there is no posi¬
tive evidence that such churches existed.

(b) Therefore it is easier to follow the
“South Galatian” theory, which under¬
stands the region of Phrygia and Galatia
not as two separate regions but as
a single area —Phrygian Galatia. This
would have been the southern part of
the Roman province of Galatia, in which
the region of Phrygia was located and
which included the city of Antioch. Ac¬
cording to this view, after visiting Derbe
and Lystra, Paul entertained the purpose
of moving through Phrygia and Galatia
directly westward to the great cities of
Asia. When the Holy Spirit showed by
some undesignated means that this was
inadvisable, Paul journeyed through

441

ACTS 16:9-14

9. And a vision appeared to Paul in the
night; There stood a man of Macedonia, and
prayed him, saying, Come over into Macedo¬
nia, and help us.

10. And after he had seen the vision, im¬
mediately we endeavored to go into Macedo¬
nia, assuredly gathering that the Lord had
called us for to preach the gospel unto them.

11. Therefore loosing from Troas, we
came with a straight course to Samothracia,
and the next day to Neapolis;

12. And from thence to Philippi, which is
the chief city of that part of Macedonia, and
a colony: and we were in that city abiding
certain days.

13. And on the sabbath we went out of
the city by a river side, where prayer was
wont to be made; and we sat down, and
spake unto the women which resorted
thither.

14. And a certain woman named Lydia, a
seller of purple, of the city of Thyatira,
which worshipped God, heard us: whose
heart the Lord opened, that she attended
unto the things which were spoken of Paul.

Phrygian Galatia and then turned north¬
ward toward Mysia and Bithynia. When
he approached Mysia, he tried to go into
Bithynia, but again the Holy Spirit hin¬
dered him in this purpose. Consequently,
he passed by Mysia and came to the
seaport of Troas.

9. At Troas God revealed his purpose
by sending a man who said, Come over
into Macedonia, and help us. Such a re¬
quest eliminates any problem as to how
Paul recognized him as a man of Mace¬
donia; his plea indicated his native coun¬
try.

10. Here is the first of the famous
“we” sections in Acts, where the nar¬
rative changes from the third person to
the first person plural. The reason for
this literary phenomenon has been vigor¬
ously debated, but the easiest explana¬
tion is that at this point the author of
the record joined Paul and became his
traveling companion. If this is the cor¬
rect explanation, Luke joined Paul’s com¬
pany in Troas and traveled with him to
Philippi (v. 16 is the end of this first
“we ,f section), remaining in Philippi when
Paul continued on his way.

11,12. Paul took ship from Troas and
sailed to the island of Samothrace and the
next day to Neapolis, which was the port
of Philippi, a city lying ten miles inland.
Macedonia was divided into four parts or
districts, and Philippi was the chief city
of one of these four districts. It was also
a Roman colony. This word is a translit¬
eration of the Latin term. “Colonies”
were cities made up largely of Roman
citizens and located at strategic points
throughout the empire, which enjoyed
special privileges, such as self-govern¬
ment, freedom from imperial taxation,
and the same rights as citizens in Italy.
Such a city was a little Rome far from
the motherland.

13. Apparently there was no Jewish
colony or synagogue in Philippi. Ten men
were sufficient to constitute a synagogue.
There was, however, an unofficial meet¬
ing place of a group of Jewish women
and a number of God-fearers outside the
city by the river. According to the best
text, where prayer was wont to be made
should be where we supposed there was
a place of prayer. The word for a place
of prayer is used in Jewish writings as
a synonym for “synagogue.” We sat
down. The normal position for a Jewish
teacher.

14. Lydia may be a proper name, or
it may mean “the Lydian, designating
the region in which Thyatira was situated,

442

ACTS 16:15-23

15. And when she was baptized, and her
household, she besought us, saying. If ye
have judged me to be faithful to the Lord,
come into my house, and abide there. And
she constrained us.

16. And it came to pass, as we went to
prayer, a certain damsel possessed with a
spirit of divination met us, which brought
her masters much gain by soothsaying:

17. The same followed Paul and us, and
cried, saying. These men are the servants of
the most high God, which show unto us the
way of salvation.

18. And this did she many days. But Paul,
being grieved, turned and said to the spirit, I
command thee in the name of Jesus Christ to
come out of her. And he came out the same
hour.

19. And when her masters saw that the
hope of their gains was gone, they caught
Paul and Silas, and drew them into the mar¬
ket place unto the rulers,

20. And brought them to the magistrates,
saying, These men, being Jews, do exceed¬
ingly trouble our city,

21. And teach customs, which are not
lawful for us to receive, neither to observe,
being Romans.

22. And the multitude rose up together
against them; and the magistrates rent off
their clothes, and commanded to beat them.

23. And when they had laid many stripes
upon them, they cast them into prison,
charging the jailer to keep them safely:

This area was famous for the manufac¬
ture and use of purple dye, and Lydia
had brought this business to Philippi.
This woman was a Gentile who had ac¬
cepted the highest elements in Judaism.
15. As a woman of means, Lydia had a
family and servants, who followed her
example in professing faith and being
baptized. The phrase household may or
may not include small children,

16. A spirit of divination. Literally, a
python spirit. The priestess of Apollo at
Delphi was called python , and the word
was extended to soothsayers. A person
having a python spirit was thought to
be inspired by Apollo, who was as¬
sociated with oracles. This girl was
demon-possessed, and her uncontrolled
utterances were regarded as the utter¬
ances of a god. Her owners made money
for themselves by using her to tell for¬
tunes. Just as a demon had recognized Te-
sus as the Holy One (Mk 1:24), so this
demon recognized the divine power in
Paul and his companions. 17. The most
high God. A designation used by pagans
to indicate the supreme Jewish deity. The
way of salvation. A common expression
in Hellenistic religion, and a matter of
great concern to many pagans.

19. Paul and Silas were seized not
because they were preaching the Gospel
but because they had disrupted a profita¬
ble business. Luke and Timothy for the
time drop out of sight. Luke was con¬
cerned to trace the relations of Roman
officials with the emissaries of the Gospel
and to show that hostility came from
other than official sources. 20. The gov¬
ernment of a Roman colony was vested
in two magistrates, sometimes called
“praetors.” The Greek word translated
“magistrate” is the equivalent of the
Latin praetor.

21. Roman law permitted Jews to
practice their own religion, but it forbade
the propagating of foreign religions
among Roman citizens. Paul and Silas
were not recognized as Christians but as
Jews who transgressed the prerogatives
that Roman law allowed them.

22,23. No careful investigation was
made of these charges. Mob action was
roused, to which the magistrates yielded.
Paul and Silas were stripped of their
clothing and beaten. Verse 35 refers to
the sergeants (AV) or police (RSV). This
word designates lictors who attended the
magistrates. Each lictor carried a bundle
of rods with an axe inserted among them,
symbolizing the power to inflict capital
punishment. Paul and Silas were now

443

ACTS 16:24-39

24. Who, having received such a charge,
thrust them into the inner prison, and made
their feet fast in the stocks.

25. And at midnight Paul and SOas
prayed, and sang praises unto God: and the
prisoners heard them.

26. And suddenly there was a great earth¬
quake, so that the foundations of the prison
were shaken: and immediately all the doors
were opened, and every one's bands were
loosed.

27. And the keeper of the prison awaking
out of his sleep, and seeing the prison doors
open, he drew out his sword, and would have
killed himself, supposing that the prisoners
had been fled.

28. But Paul cried with a loud voice,
saying, Do thyself no harm: for we are all
here.

29. Then he called for a light, and sprang
in, and came trembling, and fell down before
Paul and Silas,

30. And brought them out, and said. Sirs,
what must I do to be saved?

31. And they said, Believe on the Lord
Jesus Christ, and thou shalt be saved, and
thy house.

32. And they spake unto him the word of
the Lord, and to all that were in his house.

33. And he took them the same hour of
the night, and washed their stripes; and was
baptized, he and all his, straightway.

34. And when he had brought them into
his house, he set meat before them, and re¬
joiced, believing in God with all his house.

35. And when it was day, the magistrates
sent the sergeants, saying, Let those men go.

36. And the keeper of the prison told this
saying to Paul, The magistrates have sent to
let you go: now therefore depart, and go in
peace.

37. But Paul said unto them. They have
beaten us openly uncondemned, being Ro¬
mans, and have cast us into prison; and now
do they thrust us out privily? nay verily; but
let them come themselves and fetch us out.

38. And the sergeants told these words
unto the magistrates: and they feared, when
they heard that they were Romans.

39. And they came and besought them,
and brought them out, and desired them to
depart out of the city*

beaten by the rods carried by these lie-
tors. Paul tells us that he suffered this
indignity on three different occasions
(II Cor 11:25). This is the only such
incident that Luke records. Paul and
Silas were then locked up in the inner
prison with their feet securely fastened
in wooden stocks. The stocks could be
so adjusted as to force a man's legs wide
apart in a painful position.

26. Ramsay says that anyone who has
seen a Turkish prison would not wonder
at the effect of this earthquake. The
door was sprung open and the stocks
loosened from the walls. 27. When the
jailer was awakened and discovered the
prison doors open, he assumed that the
prisoners had fled. He determined to fol¬
low the only honorable course of action
left to him and commit suicide. 28. Al¬
though there was no light, Paul from the
inner prison could see the outline of the
jailer in the doorway, and he understood
what the man was about to do. His call
saved the jailer's life.

30. It is not clear what the jailer
meant by his question about salvation.
Had he listened to the preaching of Paul
and Silas? Had he heard the fortuneteller
declare that these men proclaimed the
way of salvation? In any case, God blessed
his modicum of faith, and he and
his household were baptized. 34. A Ro¬
man jailer was free to treat his prisoners
as he desired so long as he produced
them upon demand. This jailer now re¬
ceived Paul and Silas as his guests.

35. In the morning the magistrates
decided that the beating and the night’s
imprisonment were sufficient punishment
for these two Jewish troublemakers. So
they sent the lictors to the prison with
a command that Paul and Silas should be
released and ushered out of town.

37. Because Roman citizens were im¬
mune from certain forms of punishment,
Paul now pointed out that his legal
rights as a Roman citizen had been
flagrantly violated. He and Silas had
been punished without proper legal pro¬
cedure, uncondemned* Paul insisted that
the magistrates now treat them with the
courtesy due to Roman citizens if they
wished them to leave town. Paul doubt¬
less took this position not for self-vindi¬
cation but that the small Christian com-
munity in Philippi might not be left with
a shadow hanging over it.

38,39. The magistrates were smitten
with deep concern for their improper
conduct, for it could conceivably have
disqualified them from holding office.

444

ACTS 16:40 —17:4

40. And they went out of the prison, and
entered into the house of Lydia: and when
they had seen the brethren, they comforted
them, and departed.

CHAPTER 17

NOW when they had passed through Am*
phipolis and Apollonia, they came to Thes-
salonica, where was a synagogue of the Jews:

2. And Paul, as his manner was, went in
unto them, and three sabbath days reasoned
with them out of the Scriptures,

3. Opening and alleging, that Christ must
needs have suffered, and risen again from the
dead; and that this Jesus, whom I preach
unto you, is Christ.

4. And some of them believed, and con¬
sorted with Paul and Silas; and of the devout
Greeks a great multitude, and of the chief
women not a few.

They therefore apologized (RSV) to Paul
and Silas; and although they realized
that they could not expel these Roman
citizens from the city, they begged them
to depart. 40. The apostles accepted the
apology, and after visiting the believers
in the house of Lydia and encouraging
them, they took their leave. Timothy ac¬
companied Paul and Silas, but Luke re¬
mained in Philippi. He appears in 20:5
at the beginning of the second "we” sec¬
tion.

17:1. Paul, Silas, and Timothy jour¬
neyed westward along the great military
road called the Via Egnatia. The fact
that they passed through Amphipolis and
Apollonia indicates that Paul was follow¬
ing the definite plan of planting the
Gospel in strategic cities. He did not aim
simply to preach the Gospel wherever he
could find an audience. Rather, he was a
missionary statesman with a program for
establishing churches in key centers from
which the surrounding countryside could
be evangelized. Thessalonica. The chief
city and capital of the province of Mace¬
donia. In the epistle later written to the
Thessalonian church, Paul indicated that
the Gospel was sounded forth from them
not only in Macedonia and in Achaia but
in every place (I Thess 1:8).

2. The apostle followed his usual cus¬
tom of preaching the Gospel first in the
Jewish synagogue. This he did for three
consecutive sabbath days. In the Thes¬
salonian correspondence, he recalls that
he engaged in his trade of tent-making
that he might not be a burden to the
believers (I Thess 2:9; II Thess 3:7-12).
The three weeks, therefore, is not meant
to indicate the extent of Paul’s mission
in Thessalonica.

3. Pauls method of preaching con¬
sisted of opening the OT and proving
that the Messiah must suffer and rise from
the dead; and that the Messiah is in fact
Jesus, whom he was proclaiming. Alleg¬
ing (AV). Literally, setting alongside.
Paul cited OT Scriptures and set along¬
side of them the historical fulfillment in

i esus of Nazareth. The Jews did not
now how the Messiah could be both a
conquering king and a suffering servant,
and they therefore were not accustomed
to apply the predictions of suffering to the
Messiah.

4. As usual, a few Jews were per¬
suaded (RSV; a better translation than
AV believed), and they cast their lot
with Paul and Silas. But most of the
converts came from the fairly large group
of God-fearing Gentiles.

445

ACTS 17:5-9

5. But the Jews which believed not,
moved with envy, took unto them certain
lewd fellows of the baser sort, and gathered a
company, and set all the city on an uproar,
and assaulted the house of Jason, and sought
to bring them out to the people.

6. And when they found them not, they
drew Jason and certain brethren unto the
rulers of the city, crying, These that have
turned the world upside down are come
hither also;

7. Whom Jason hath received: and these
all do contrary to the decrees of Caesar,
saying that there is another king, one Jesus.

8. And they troubled the people and the
rulers of the city, when they heard these
things.

9. And when they had taken security of
Jason, and of the others, they let them go.

5. The Jews went among the loafers
hanging around the streets and stirred up
a mobLewd (AV) simply means "wick¬
ed” or “evil.” Jason, the Greek equivalent
for Joshua, was apparently a believing
Jew who had opened his house to Paid
and Silas. The mob attacked Jason's
house, intending to drag Paul and Silas
out to trial. People. The general assembly
of Greek people.

6. Jason had gotten wind of the mob
and had removed Paul and Silas to safety.
Instead of the evangelists, therefore, Ja¬
son and several brethren were brought
before the city officials. Rulers of the city.
Literally, politarchs. Since this term was
long unknown in Greek literature, Luke
was accused by some scholars of a gross
inaccuracy. Inscriptions have now been
found, however, which show that this
term was the correct technical designa¬
tion of city magistrates in cities of Mac¬
edonia. A list of such politarchs has been
found engraved in a stone in an arch
coming from the first century a.d. in
Thessalonica.

7. Jason was charged with harboring
men whose religious teaching had sedi¬
tious political implications, for they pro¬
claimed that Jesus was a king who would
be a rival to the Roman emperor. King.
The common Greek word to designate
the Roman emperor (Jn 19:15; I Pet
2:13,17), This incident illustrates why
the epistles of Paul as well as the Acts
have relatively little to say about the
kingdom of God. Much has been made
of the fact that Paul almost never desig¬
nates Jesus as King but rather calls him
Lord. It has sometimes been said that
Jesus is King of Israel but Lord of the
Church, and that these two are entirely
different concepts. This incident suggests
that Paul laid little emphasis upon the
kingship of Jesus and the kingdom of
God because these ideas, familiar and
precious to Jews, were subject to mis¬
understanding by Romans and suggested
a rival political power. Such sedition was
the charge brought against Jesus by Pilate
(Lk 23:2). Rome was tolerant of many
things but not of suspected sedition.
Therefore Paul proclaimed Jesus to die
Gentiles as Lord—a religious concept that
was both familiar and acceptable to them
and carried no political implications.

8,9. The politarchs were disturbed by
this charge, but since Paul and Silas were
not to be found, they setded the matter
by making Jason and his companions
responsible that no further breach of the
peace should occur, and took a bond from

446

ACTS 17:10-18

10. And the brethren immediately sent
away Paul and Silas by night unto Berea:
who coming thither went into the synagogue
of the Jews.

11. These were more noble than those in
Thessalonica, in that they received the word
with all readiness of mind, and searched the
Scriptures daily, whether those things were
so.

12. Therefore many of them believed;
also of honorable women which were
Greeks, and of men, not a few.

13. But when the Jews of Thessalonica
had knowledge that the word of God was
preached of Paul at Berea, they came thither
also, and stirred up the people.

14. And then immediately the brethren
sent away Paul to go as it were to the sea:
but Silas and Timotheus abode there still.

15. And they that conducted Paul
brought him unto Athens: and receiving a
commandment unto Silas and Timotheus for
to come to him with all speed, they de¬
parted.

16. Now while Paul waited for them at
Athens, his spirit was stirred in him, when he
saw the city wholly given to idolatry.

17. Therefore disputed he in the syna¬
gogue with the Jews, and with the devout
persons, and in the market daily with them
that met with him.

18. Then certain philosophers of the Epi¬
cureans, and of the Stoics, encountered him.
And some said. What will this babbler say?
other some. He seemeth to be a setter forth
of strange gods: because he preached unto
them Jesus, and the resurrection.

them which would be forfeited in case
of further trouble. This is probably the
satanic hindrance to which Paul refers in
I Thess 2:18, which made it impossible
for him to return to Thessalonica and
continue his ministry.

10,11. Beroea was some fifty miles to
the west of Thessalonica. At this point
Paul and Silas left the main military road
and headed southward toward the prov¬
ince of Achaia. Here the Jews were not
so prejudiced as those in Thessalonica.
They showed openness of mind to test
Pauls message by the OT Scriptures in
order to decide whether or not it was
true.

13-15. When hostile Jews of Thes¬
salonica came to Beroea and stirred up
opposition, some of the brethren accom¬
panied Paul down to the seacoast and
then to Athens. As it were. Bather, as
far as . Silas and Timotheus did not ac¬
company Paul to Athens but remained
behind in Beroea under instructions to
rejoin Paul as soon as possible in Athens.

16. Athens was not a city of great
political or commercial importance, but
it was the world's most famous intel¬
lectual center. Even young men of Rome
often went to Athens for their university
training. Paul's missionary strategy did
not include the evangelizing of Athens.
But as he waited there for Silas and
Timothy, he was deeply moved by the
evidence of idolatry he saw. The famous
temples in Athens were works of art
unsurpassed for beauty, but Paul saw be¬
hind the beauty the darkness of idolatry.

17. Therefore he argued in the synagogue
with the Jews and devout God-fearers,
and he also engaged in discussion those
whom he happened to meet in the mar¬
ket place.

18. Followers of the two most influ¬
ential schools of philosophy of that day
heard his message. The Epicureans,
named after their founder Epicurus
(341—270 b.c.), believed that the gods
existed but had no interest whatsoever
in the welfare of men. The chief end of
life, the Epicureans held, was pleasure,
which was to be sought in a happy and
tranquil life, free from pain or trouble
or fear, especially the fear of death. The
Stoics, founded by Zeno (c. 300 b.c.),
believed that God was the world's soul
which indwelt all things, and that the
happy life was that lived in accordance
with nature. Since God was in all men,
all men were brothers. Many Stoics were
men of high moral principle. To these
philosophers, Paul sounded like a bab-

447

ACTS 17:19-26

19. And they took him, and brought him
unto Areopagus, saying, May we know what
this new doctrine, whereof thou speakest, is?

20. For thou bringest certain strange
things to our ears: we would know therefore
what these things mean.

21. (For all die Athenians, and strangers
which were there, spent their time in noth¬
ing else, but either to tell or to hear some
new thing.)

22. Then Paul stood in the midst of Mars*
hill, and said. Ye men of Athens, I perceive
that in all things ye are too superstitious.

23. For as I passed by, and beheld your
devotions, I found an altar with this inscrip¬
tion, To the Unknown God. Whom there¬
fore ye ignorantly worship, him declare I
unto you.

24. God that made the world and all
things therein, seeing that he is Lord of
heaven and earth, dwelleth not in temples
made with hands;

25. Neither is worshipped with men’s
hands, as though he needed any thing, seeing
he giveth to all life, and breath, and all
things;

26. And hath made of one blood all na¬
tions of men for to dwell on all the face of
the earth, and hath determined the times be¬
fore appointed, and the bounds of their habi¬
tation;

bier. This word, which is literally seed-
picker, was used to describe one who
picked up scraps of undigested knowl¬
edge. Jesus and the resurrection. To the
Greek ear, Jesus and Anastasis (resurrec¬
tion) might sound like the names of a
god and a goddess.

19. Areopagus may designate either
the hill of Mars (v. 22, AV), which was
situated between the market place and
the Acropolis, or the council which met
in ancient times on Mars’ Hill. Verses 22,
33 make the latter more probable. This
council was not a trial court but a group
of men who supervised religious and
educational matters. Paul appeared be¬
fore this council to give an account of
his “philosophy,” apparently to enable
them to determine whether he should be
permitted to teach in Athens. 21. The
Athenians and the foreign residents were
noted for their curiosity, being eager to
know “the last new idea” (Lake and
Cadbury). 22. Mars* Hill is the same
word translated Areopagus in 17:19 and
should be so rendered. Standing in the
midst of this council, Paul attempted to
make a point of contact by observing
that they were very religious. This is a
better translation than too superstitious,
although both meanings are possible.

23. Devotions means objects of wor¬
ship. No inscription has been found with
the words To an unknown God. How¬
ever, Greek writers tell us that altars to
“unknown gods” were to be seen in
Athens, ana “if there were two or more
altars each bearing an inscription ‘to an
unknown god,’ these could well be re¬
ferred to comprehensively as ‘altars to un¬
known gods’” (F. F. Bruce, Commentary).
In their religious zeal, the Athenians
did not wish to omit from their worship
any deity with whom they might not be
acquainted. Paul asserted that there was
indeed one whom they did not know, and
this one he would declare to them.

24,25. Since this God is the creator
of all things, Paul explained, and Lord of
heaven and earth, he cannot dwell in
any structure erected by men. Neither
does he stand in need of anything that
human service or worship can provide,
for he himself is the source of all life.

26. Since God is the Creator, all men
spring from a common source (AV blood
is not in the best texts), and all men are
dependent on him. He has provided them
with the earth for a dwelling place and
the seasons to supply their sustenance.
This is the same thought that appears in
14:17 in the speech to the Greeks at

ACTS 17:27-31

27. That they should seek the Lord, if
haply they might feel after him, and find
him, though he be not far from every one of
us:

28. For in him we live, and move, and
have our being; as certain also of your own
poets have said. For we are also his offspring.

29. Forasmuch then as we are the off¬
spring of God, we ought not to think that
the Godhead is like unto gold, or silver, or
stone, graven by art and man’s device.

30. And the times of this ignorance God
winked at; but now commandeth all men
every where to repent:

31. Because he hath appointed a day, in
the which he will judge the world in right¬
eousness by that man whom he hath or¬
dained; whereof he hath given assurance
unto all men, in that he hath raised him from
the dead.

Lystra. Times (AV) is the same word
translated seasons in 14:17. 27. The

goodness of God manifested in the created
world should lead men to seek God (see
Rom 1:20).

28. The Lord is both a transcendent
God who cannot be identified with his
creation, and also the creating and the
sustaining One, upon whom all men are
dependent for their very physical life.
The apostle illustrated this by words that
appear to come from a Cretan poet
named Epimenides. He then referred to
the poet Aratus from his own country,
Cilicia. Paul meant that all men are
Gods offspring in the sense that they
are His creatures and dependent on Him
for life. There is a Biblical doctrine of
the universal fatherhood of God and
brotherhood of man resting upon the
fact of common creation rather than upon
a spiritual relation, as this passage indi¬
cates. 29. Since God is the creator of
men, he must at least be greater thaii
men. Therefore to identify the Deity with
something man has made or imagined is
the height of folly and the depth of sin
(see Rom 1:22,23).

30,31. God overlooked (not winked at ,
AV) these times of ignorance, but has
now given to men full knowledge of him¬
self. Romans 3:25 refers to this patience
of God for "the sins done aforetime,”
and Acts 14:16 alludes to the same pa¬
tience. But God’s patience will not last
forever; because of the full knowledge
now disclosed in Christ, he commands
men to repent, and he has appointed a
day when he will judge the world in
righteousness by the man in whom this
new light has come. The pledge (assur¬
ance) of this is provided by the resurrec¬
tion of Jesus from the dead.

It has often been maintained that
in Athens Paul attempted the intellectual
approach and tried to be a philosopher
among the philosophers rather than
preaching the simple gospel of Jesus
Christ. This is not a valid criticism, for
the heart of the early Christian proc¬
lamation was the resurrection of Jesus
Christ, and this was Paul’s central em¬
phasis in Athens. No message could have
been more unpalatable to Greek philos¬
ophers than that of bodily resurrection
from the dead and a day of judgment.
A message of personal immortality in a
disembodied state would have been ac¬
ceptable, but the assertion of bodily re¬
surrection was "untactful.” Paul did not
water down his gospel; he proclaimed the

449

ACTS 17:32-18:2

32. And when they heard of the resurrec¬
tion of the dead, some mocked: and others
said, We will hear thee again of this matter .

33. So Paul departed from among them.

34. Howbeit certain men clave unto him,
and believed: among the which was Diony¬
sius the Areopagite, and a woman named
Damans, and others with them.

CHAPTER 18

AFTER these things Paul departed from
Athens, and came to Corinth;

2. And found a certain Jew named
Aquila, bom in Pontus, lately come from
Italy, with his wife Priscilla, (because that
Claudius had commanded all Jews to depart
from Rome,) and came unto them.

truth that struck at the very heart of
Greek philosophy.

32-34. Some ridiculed Paul’s message;
others were willing to discuss it further.
This ended the hearing, and Paul went
out from among the council men. He
was not altogether without success, for
some joined him, confessing faith in
Christ. One believer was a member of
the Areopagus itself. But there were few
converts in Athens. Not only is there no
reference to a church in Athens, but “the
firstfruits of Achaia” (I Cor 16:15) were
in Corinth and not in Athens. There is
no adequate reason to feel that Paul’s
failure was due to a false method that
he later abandoned; it was due rather to
the character of the Athenians them¬
selves. Paul had not planned any evan¬
gelistic or missionary program in that
city.

18:1. The apostle left Athens for
Corinth, where he awaited the arrival
of Timothy and Silas from Macedonia.
Corinth was the capital of the Roman
province of Achaia. It was situated on an
isthmus commanding the sea routes
to east and west as well as the land
routes to north and south. It was a
prosperous commercial center, famous for
its cosmopolitan character, and notorious
for its immorality. According to Strabo,
the temple of Aphrodite had a thousand
religious prostitutes. The reputation of
Corinth is illustrated by the fact that the
verb “to act like a Corinthian” was used
of practicing fornication, and the phrase
“Corinthian girls” designated harlots. Lit¬
tle wonder that the Corinthian church
was later plagued by problems of im¬
morality.

2. Suetonius (Life of Claudius 25.4)
tells us that the Jews were indulging in
constant riots at the instigation “of Chres-
tus,” and Claudius therefore banished
them from Rome in a.d. 49. It is pos¬
sible that Chrestus (meaning “the useful
one”) is a Roman misunderstanding of
ChristuSy a term that was meaningless to
Romans. If so, this means that the gospel
of Christ was being preached in the
Jewish synagogues in Rome and was
meeting such strenuous resistance that
Claudius ordered all Jews to leave the
city. It is not clear whether Aquila and
Priscilla (called Prisca in the epistles of
Paul) were believers before they left
Rome. Since nothing is said of Paul’s
preaching the Gospel to them, they prob¬
ably had become Christians in Rome. We
know nothing about the origin of the
Roman church. These two Jews came to
Corinth and set themselves up in their

450

ACTS 18:3-11

3. And because he was of the same craft,
he abode with them, and wrought: (for by
their occupation they were tentmakers.)

4. And he reasoned in the synagogue
every sabbath, and persuaded the Jews and
the Greeks.

5. And when Silas and Timotheus were
come from Macedonia, Paul was pressed in
the spirit, and testified to the Jews that Jesus
was Christ.

6. And when they opposed themselves,
and blasphemed, he shook his raiment, and
said unto them, Your blood be upon your
own heads; I am clean: from henceforth I
will go unto the Gentiles.

7. And he departed thence, and entered
into a certain man's house, named Justus,
one that worshipped God, whose house
joined hard to the synagogue.

8. And Crispus, the chief ruler of the syn-
agogue, believed on the Lord with all his
house; and many of the Corinthians hearing
believed, and were baptized.

9. Then spake the Lord to Paul in the
night by a vision. Be not afraid, but speak,
and hold not thy peace:

10. For I am with thee, and no man shall
set on thee to hurt thee: for I have much
people in this city.

11. And he continued there a year and six
months, teaching the word of God among
them.

trade. 3. Tentmakers. Either manufactur¬
ers of heavy cloth from goats' hair, from
which tents and other articles were made;
or ‘‘leather workers” (Lake and Cad¬
bury). It was customary for Jewish rab¬
bis not to receive pay for their teaching,
and therefore Paul, who had been reared
as a rabbi, had learned the trade of
tentmaking. The apostle did not at once
launch into the evangelization of Corinth
but joined Aquila and Priscilla in prac¬
ticing his trade during the week. 4. The
Sabbaths he devoted to preaching in the
synagogue. An inscription has been found
in Corinth dating from the early first
century, which reads, "Synagogue of the
Hebrews.”

5. Paul apparently planned to return
from Corinth to Macedonia and continue
his ministry in Thessalonica and Beroea
after the arrival of Silas and Timothy.
The Epistles tell us more about the
movements of these two than does Acts.
Paul had left them in Beroea with in¬
structions to join him in Athens as soon
as possible (17:15). They did, in fact, join
Paul in Athens (I Thess 3:1), apparently
bringing word that it was not safe for
him to return to Macedonia. He there¬
fore sent Timothy back to Thessalonica
and Silas to some other city in Mace¬
donia, possibly Philippi. Now Silas and
Timothy joined him again in Corinth; and
when they reported that Paul could not
return to Macedonia, he devoted himself
with fresh vigor to the evangelization
of Corinth. Pressed in the spirit, accord¬
ing to the best texts, should be translated
either was constrained by the word , or
was occupied in preaching. Paul's, mes¬
sage was that Jesus was the Messiah.

7. Next door to the Jewish synagogue
was a house owned by one Titus Justus,
a Gentile "God-fearer” (cf. note on 10:2)
who attended the synagogue. He opened
his house to Paul to preach the Gospel
when the apostle left the synagogue. 8.
The conversion of Crispus, the ruler of
the synagogue (see 13:15) together with
his family must have been a blow to the
Jews and given a great impetus to Paul s
mission. The baptism of Crispus is men¬
tioned in I Cor 1:14.

9-11. Apparently Paul had not been
sure that it was the Lord's will for him
to devote himself to evangelizing Corinth.
But God now reassured him by a vision,
urging him not to be silent and assuring
him that his mission would be attended
with divine blessing and success. Paul
therefore spent more time in Corinth than

451

ACTS 18:12-18

12. And when Gallio was the deputy of
Achaia, the Jews made insurrection with one
accord against Paul, and brought him to the
judgment seat,

13. Saying, Tins fellow persuadeth men to
worship God contrary to the law.

14. And when Paul was now about to
open his mouth, Gallio said unto the Jews, If
it were a matter of wrong or wicked lewd¬
ness, O ye Jews, reason would that I should
bear with you:

15. But if it be a question of words and
names, and of your law, look ye to it; for I
will be no judge of such matters .

16. And he drave them from the judg¬
ment seat.

17. Then all the Greeks took Sosthenes,
the chief ruler of the synagogue, and beat
him before the judgment seat. And Gallio
cared for none of those things.

18. And Paul after this tarried there yet a
good while, and then took his leave of the
brethren, and sailed thence into Syria, and
with him Priscilla and Aquila; having shorn
his head in Cenchrea: for he had a vow.

was his custom, teaching the word of
God for a year and a half

12. At the end of this period of time,
a new proconsul came to the province of
Achaia, of which Corinth was the capital
city. Such provinces were under the
supervision of the Senate and were gov¬
erned by proconsuls, who filled a two-
year term. Gallio. The brother of the
philosopher Seneca. This provides the one
relatively certain date in Paul’s career,
for Gallio arrived in Corinth in July of
either 51 or 52, probably the former.
Paul had already been in Corinth for a
year and a half. The Jews seized the
opportunity to try the mettle of this new
proconsul, hoping that he might yield
to their pressure. An unfavorable verdict
from a Roman governor against Paul
would have been effective not only in
Corinth but throughout the entire prov¬
ince. .Therefore they instigated a riot and
brought Paul before Gallios judgment
seat, accusing the evangelist of propagat¬
ing a religion that was contrary to the
Roman law. Roman law recognized Ju¬
daism as a legitimate religion. The Jews
accused Paul of teaching a new religion
that was contrary to Judaism and there¬
fore contrary to Roman law.

14-16. Gallio recognized that Paul was
guilty of no wrongdoing or vicious crime
(RSV). And the apostles message, so far
as he could tell, was only a variant form
of Judaism and of interpretation of the
Jewish law. Therefore he refused to
render judgment against Paul and turned
the accusers away.

17. The following incident reveals that
there existed strong anti-Jewish feelings
among the people. Sosthenes had suc¬
ceeded Crispus as ruler of the synagogue,
and the people set upon him and beat
him in the presence of Gallio. That Gal¬
lio cared for none of these things does
not mean that he was indifferent to* spir¬
itual values but that he deliberately
paid no attention (RSV) to this mob ac¬
tion, which was technically a breach of
the peace.

18. Paul now stayed in Corinth
an indefinite period of time (many days),
beyond the year and a half. Before leav¬
ing Corinth, he assumed a Nazarite vow
(see Num 6:1-21) which was an OT act
of thanksgiving or of dedication to God.
During the period of the vow, the devotee
allowed his hair to grow uncut, and at
the end of the period he cut his hair.
It is significant that while Paul steadfastly
refused to permit the* Law to be imposed
on Gentiles, he himself, as a Jew, con-

452

ACTS 18:19-28

19. And he came to Ephesus, and left
them there: but he himself entered into the
synagogue, and reasoned with the Jews.

20. When they desired him to tarry
longer time with them, he consented not;

21. But bade them farewell, saying, I
must by all means keep this feast that com-
eth in Jerusalem: but 1 will return again
unto you, if God will. And he sailed from
Ephesus.

22. And when he had landed at Caesarea,
and gone up, and saluted the church, he
went down to Antioch.

23. And after he had spent some time
there, he departed, and went over all the
country of Galatia and Phrygia in order,
strengthening all the disciples.

24. And a certain Jew named Apollos,
born at Alexandria, an eloquent man, and
mighty in the Scriptures, came to Ephesus.

25. This man was instructed in the way of
the Lord; and being fervent in the spirit, he
spake and taught diligently the things of the
Lord, knowing only the baptism of John.

26. And he began to speak boldly in the
synagogue: whom when Aquila and Priscilla
had heard, they took him unto them, and ex¬
pounded unto him the way of God more per¬
fectly.

27. And when he was disposed to pass
into Achaia, the brethren wrote, exhorting
the disciples to receive him: who, when he
was come, helped them much which had be¬
lieved through grace:

28. For he mightily convinced the Jews,
and that publicly, showing by the Scriptures
that Jesus was Christ.

tinued to practice many of its demands.
As he came to Cenchrea, the eastern
port of Corinth, on his way to Syria and
Palestine, the time of his vow elapsed,
and he therefore cut his hair.

19-21. Aquila and Priscilla separated
from Paul at Ephesus and took up resi¬
dence there. Paul engaged in a short
ministry in the synagogue but refused
to tarry. The words, I must by all means
keep this feast that cometh in Jerusalem,
are lacking in the majority of texts; but
apart from this explanation, the reason for
Paul's haste in returning to Palestine is
unexplained.

22,23. These two brief verses sum¬
marize a long journey from Ephesus to
Palestine and return. The church that
Paul greeted was most certainly the
church in Jerusalem, although this city
is not mentioned. However, Antioch had
sponsored the mission, and he spent
some time in that city.

D. The Third Mission: Asia Minor and
Europe. 18:23-21:17. Paul returned to
Asia on what we call his third missionary
journey, first traveling through the
Phrygia-Galatia region, which he had
visited on his second missionary journey
(16:6).

24,25. Luke now interrupts his record
of Paul's travels to relate an incident that
took place in Ephesus. Jewish pilgrims
who came to Jerusalem during the days
of our Lord's ministry heard John the
Baptist preach that the Messiah was soon
to come. They recognized in the person
and the works of Jesus the fulfillment of
the OT Messianic prophecies. Such pil¬
grims would carry back home a report of
the preaching of John and the life and
ministry of Jesus, although they would
not know of his death and resurrection
and the coming of the Holy Spirit at
Pentecost. The eloquent Apollos had
accepted this good news about Jesus; and
since he was mighty in the Scriptures, he
was able to present the Messiahship of
Jesus effectively to Jews.

26. When Priscilla and Aquila met
him in Ephesus, they enlightened him
more accurately about the Christian gos¬
pel, which included Christ's death and
resurrection and the coming of the Holy
Spirit. Quite likely, Apollos was now
baptized by Aquila in the name of
Christ. 27,28. When he wished to go to
Achaia, Aquila and Priscilla sent letters
of recommendation for him, and he was
able to reinforce Paul's work in Corinth,
refuting the Jews by proving that Jesus

453

ACTS 19:1-8

CHAPTER 19

AND it came to pass, that, while Apollos was
at Corinth, Paul having passed through the
upper coasts came to Ephesus; and finding
certain disciples,

2. He said unto them, Have ye received
the Holy Ghost since ye believed? And they
said unto him, We have not so much as
heard whether there be any Holy Ghost.

3. And he said unto them, Unto what
then were ye baptized? And they said. Unto
John’s baptism.

4. Then said Paul, John verily baptized
with the baptism of repentance, saying unto
the people, that they should believe on him
which should come after him, that is, on
Christ Jesus.

5. When they heard this, they were bap¬
tized in the name of the Lord Jesus.

6. And when Paul had laid his hands
upon them, the Holy Ghost came on them;
and they spake with tongues, and proph¬
esied.

7. And all the men were about twelve.

8. And he went into the synagogue, and
spake boldly for the space of three months,
disputing and persuading the things concern¬
ing the kingdom of God.

was the Messiah. That some of the
Corinthian Christians formed a party
claiming Apollos as their leader (I Cor
1:12; 3:4) was probably not due to any
improper conduct on his part.

19:1. Paul traveled from Galatia to
Ephesus, following the higher road, which
was more direct than the trade route
that followed the valleys through Colosse
and Laodicea. In Ephesus he found dis¬
ciples who had the same partial knowl¬
edge of Jesus as Apollos had had. There
is no good reason for rejecting the usual
meaning of disciples: believers in Jesus.

2. The apostle recognized that the dis¬
ciples’ knowledge of Jesus was incomplete.
He therefore asked, Did you receive the
Holy Spirit when you believed? (RSV)
The Greek participle is having believed ,
and it is capable of being translated
either since tje believed (AV) or when
you believed (RSV). Since the Holy Spir¬
it was usually received at the time of be¬
lief in Christ, the latter is preferable. Their
answer must mean that they had heard
no distinctively Christian truth about the
Holy Spirit, for any one familiar with
the OT would have heard about the
Holy Spirit. 3,4. These disciples had not
heard about Pentecost. They knew only
the message of John the Baptist—that
men should receive a baptism of repent¬
ance in anticipation of the coming One,
Jesus. The word Christ (AV) is not
found in the best texts.

6,7. This does not describe a new
Pentecost but an extension of the Pente¬
costal experience to include all believers.
No special significance is to be sought
in the imposition of Paul’s hands for the
bestowal of the Spirit. This experience,
like that of Peter and John in Samaria
(8:16,17), is designed to illustrate the
oneness of the Church. Since believers
are baptized by one Spirit into one body
(I Cor 12:13), there can be no such
“splinter groups” as these disciples of
John outside the Church. It is beside the
point to debate whether or not these
disciples were Christians before Paul met
them, even as it is futile to question
whether the apostles were saved before
Pentecost. They were disciples of Jesus
but with an incomplete knowledge of
the Gospel.

8,9. Ephesus was the capital of the
Roman province of Asia, where the
Roman proconsul resided. It was the
chief Asian city in the promotion of
emperor worship. It was also an import¬
ant commercial and trade center, with
a busy seaport, and it enjoyed great

454

ACTS 19:9-20

9. But when clivers were hardened, and
believed not, but spake evil of that way be¬
fore the multitude, he departed from them,
and separated the disciples, disputing daily
in the school of one Tyranniis.

10. And this continued by the space of
two years; so that all they which dwelt in
Asia heard the word of the Lord Jesus, both
Jews and Greeks.

11. And God wrought special miracles by
the hands of Paul:

12. So that from his body were brought
unto the sick handkerchiefs or aprons, and
the diseases departed from them, and the evil
spirits went out of them.

13. Then certain of the vagabond Jews,
exorcists, took upon them to call over them
which had evil spirits the name of the Lord
Jesus, saying, We adjure you by Jesus whom
Paul preacheth.

14. And there were seven sons of one
Sceva, a Jew, and chief of the priests, which
did so.

15. And the evil spirit answered and said,
Jesus I know, and Paul I know; but who are
ye?

16. And the man in whom the evil spirit
was leaped on them, and overcame them,
and prevailed against them, so that they fled
out of that house naked and wounded.

17. And this was known to all the Jews
and Greeks also dwelling at Ephesus; and
fear fell on them all, and the name of the
Lord Jesus was magnified.

1$. And many that believed came, and
confessed, and showed their deeds.

19. Many of them also which used curious
arts brought their books together, and
burned them before all men: and they
counted the price of them, and found it fifty
thousand pieces of silver.

20. So mightily grew the word of God and
prevailed.

prosperity. Paul's message in the syna¬
gogue about the kingdom of God can
hardly refer to the establishment of the
kingdom at the second coming of Christ.
The Christian gospel announces that the
blessings of the kingdom of God have
come to men in advance in the person
of Jesus the Messiah (see Col 1:13). Most
of the Jews accepted Pauls message in
Ephesus; only some (divers , AV) were
hardened and did not believe. However,
this handful had such influence over the
congregation (RSV) that Paul turned
aside from the synagogue and engaged
a school or lecture room belonging to one
Tyrannus. One text says that Paul taught
from 11 a.m until 4 p.m., when business
was ordinarily suspended. He practiced
his trade during the morning and
preached the Gospel during the heat of
the day. The Way. A technical phrase
for Christianity in the early church.

10. During these two years Ephesus
was the center for the evangelization of
the entire area, and from it churches
were established in Colosse, Laodicea,
and Hierapolis (Col 2:1; 4:13). Probably
the other churches mentioned in Rev
2:3 were brought into existence at this
time. 12. The handkerchiefs or aprons
were articles of clothing used in Paul's
trade.

13. Luke cites one illustration to show
the effectiveness of Paul's ministry in
Ephesus. Traveling Jewish exorcists were
common in the ancient world. In anti¬
quity, the name of a person or of a
deity was thought to have special power
that could control the person concerned
if the name were used in the right way.
These Jewish exorcists, witnessing the
miracles done by Paul in the name of
Jesus, attempted to use the name in the
practice of their magical spells. 14-16.
No high priest by the name of Sceva
is known. It may be that these seven
Jews made a false claim to the priest¬
hood and Luke merely reports their
claim. Such a claim would be effective,
for priests would certainly know how to
use the divine name most effectively. The
name of Jesus could not be used magi¬
cally, and the demon recognized that
these Jews had no right to use it.

18,19. The fate of the seven Jews
led to the conversion of many other
magicians. Confessing and divulging their
practices (RSV) means that they
forsook their magic, for it was believed
that magical secrets lost their potency
when they were made public. Other
magicians brought their scrolls inscribed

455

ACTS 19:21-27

21. After these things were ended, Paul
purposed in the spirit, when he had passed
through Macedonia and Achaia, to go to Je¬
rusalem, saying. After I have been there, I
must also see Rome.

22. So he sent into Macedonia two of
them that ministered unto him, Timotheus
and Erastus; but he himself stayed in Asia for
a season.

23. And the same time there arose no
small stir about that way.

24. For a certain man named Demetrius,
a silversmith, which made silver shrines for
Diana, brought no small gain unto the crafts¬
men;

25. Whom he called together with the
workmen of like occupation, and said, Sirs,
ye know that by this craft we have our
wealth.

26. Moreover ye see and hear, that not
alone at Ephesus, but almost throughout all
Asia, this Paul hath persuaded and turned
away much people, saying that they be no
gods, which are made with hands:

27. So that not only this our craft is in
danger to be set at nought; but also that the
temple of the great goddess Diana should be
despised, and her magnificence should be de¬
stroyed, whom all Asia and the world wor¬
shipped!.

with magic spells and charms and burned
them publicly. A number of such magical
papyri -have been discovered. The vol¬
umes burned at Ephesus were worth at
least ten thousand dollars.

21. Luke next relates Paul's puipose
for his future ministry. Purpose in the
spirit may refer either to Paul's spirit
(AV) or to the leading of the Holy
Spirit (RSV). The apostle planned to re¬
visit the churches in Macedonia and
Achaia to collect money for the needy
saints in Jerusalem (II Cor 8; 9; Rom
15:25 ff.). After taking this collection to
Jerusalem, he intended to visit Rome. He
did not plan an extended ministry there,
but wished to visit the Roman Christians
on his way to Spain (Rom 15:24,28).
It was his policy to preach the Gospel
where it had not been heard, and not to
build upon another man’s foundation
(Rom 15:20).

22. Paul sent Timothy and Erastus,
two of his associates, ahead into Mace¬
donia, intending to follow them shortly.
Luke does not mention Timothy between
the time he rejoined Paul at Corinth
(18:5) and this point; but he had been
with the apostle in Ephesus. Neither does
Luke record events that took place. be¬
tween Paul and the Corinthian church
while the miss ion aiy was in Ephesus.
Paul had previously sent Timothy to
Corinth to deal with certain problems in
the church (I Cor 4:17; 16:10,11). In
addition, the older missionary himself
had paid a flying visit there as is reported
in II Cor 12:14; 13:1.

23. Paul's decision to leave Ephesus
was hastened by a riot that arose about
the Way (RSV). Ephesus was the seat of
the worship of the great goddess Artemis
(Diana in AV, vv. 24,27,28, is an inac¬
curate use of the Latin equivalent for
the Greek Artemis). Artemis was not die
traditional Greek goddess of this name
but the ancient mother-goddess of Asia
Minor, commonly known as Cybele. The
temple of Artemis, the foundations of
which have been uncovered, was one of
the seven wonders of the ancient world.

24-27. A profitable business was car¬
ried on by a guild of silversmiths who
made and sold miniature silver shrines
containing likenesses of the goddess.
Paul's ministry was so effective that the
sale of shrines was falling off. Therefore
one Demetrius called a meeting of
guildsmen and pointed out that the trade
of the silversmiths was in danger of
coming into disrepute (RSV) and that if
the evangelists were not stopped, the

456

ACTS 19:28-38

28. And when they heard these sayings,
they were full of wrath, and cried out,
saying, Great is Diana of the Ephesians.

29. And the whole city was filled with
confusion: and having caught Gaius and Ar¬
istarchus, men of Macedonia, Paul's compan¬
ions in travel, they rushed with one accord
into the theatre.

30. And when Paul would have entered in
unto the people, the disciples suffered him
not.

31. And certain of the chief of Asia, which
were his friends, sent unto him, desiring him
that he would not adventure himself into the
theatre.

32. Some therefore cried one thing, and
some another: for the assembly was con¬
fused; and the more part knew not where¬
fore they were come together.

33. And they drew Alexander out of the
multitude, the Jews putting him forward.
And Alexander beckoned with the hand, and
would have made his defense unto the peo¬
ple.

34. But when they knew that he was a
Jew, all with one voice about the space of
two hours cried out. Great is Diana of the
Ephesians.

35. And when the townclerk had ap¬
peased the people, he said, Ye men of Ephe¬
sus, what man is there that knoweth not how
that the city of the Ephesians is a worshipper
of the great goddess Diana, and of the image
which fell down from Jupiter?

36. Seeing then that these things cannot
be spoken against, ye ought to be quiet, and
to do nothing rashly.

37. For ye have brought hither these men,
which are neither robbers of churches, nor
yet blasphemers of your goddess.

38. Wherefore if Demetrius, and the
craftsmen which are with him, have a matter
against any man, the law is open, and there
are deputies: let them implead one another.

goddess Artemis herself might be deposed
from her magnificence (RSV). The wor¬
ship of Artemis is known to have been
practiced in at least thirty-three places in
the ancient world.

28-30. The mob spirit of the silver¬
smiths spread like a contagion through¬
out the city and gave rise to a public
demonstration in the open-air theatre.
The ruins of this theater have been un¬
covered; it could hold over twenty thou¬
sand people. Since Paul was not at the
moment available, the crowd seized two
of his associates; and when the apostle
purposed to go out to face the crowd,
other disciples would not let him do so.

31. Asiarchs. Provincial officials who
supervised and promoted the cult of the
worship of Rome and the emperor. Only
one person filled the office at a time,
but the title was retained in an honorary
capacity by previous office holders. Paul
had a number of friends among these
Asiarchs (AV chief of Asia is a poor
translation) who begged him not to ven¬
ture into the theater (RSV).

32. Meanwhile complete confusion
reigned in the theater, so that most peo¬
ple did not know the reason for the
gathering. 33,34. Some of the Jews in
the crowd felt that they were in danger
of being blamed for the riot. Therefore
they put forward a man named Alexander
to make a speech and clear them of
guilt. But their spokesman was shouted
down, and chaos prevailed.

35. Order was finally restored by the
town clerk, the executive officer of the
city assembly. As the liaison officer be¬
tween Ephesus and the Roman governor,
he was responsible for such a riotous
gathering. When he had quieted (AV, ap¬
peased) the people, he reminded them
that Ephesus was not in danger of being
degraded, for it was famous throughout
the world as the temple keeper (AV
worshiper is inadequate) of Artemis. The
image which fell down from Jupiter is
the translation of a single Greek word
meaning literally from the sky , and prob¬
ably refers to a meteorite in which the
worshipers of Artemis thought they de¬
tected a likeness of the goddess and
which they worshiped in the temple.

37,38. These men, he said, had done
nothing sacrilegious (the word literally is
robbers of temples) nor blasphemous.
Furthermore, there were regular court
days (AV, the law is open), and there
were proconsuls (AV, deputies) who
were appointed to handle such matters.
The silversmiths should bring charges

457

ACTS 19:39-20:4

39. But if ye Inquire any thing concerning
other matters, it shall be determined in a
lawful assembly.

40. For we are in danger to be called in
question for this day’s uproar, there being no
cause whereby we may give an account of
this concourse.

41. And when he had thus spoken, he dis¬
missed the assembly.

CHAPTER 20

AND after the uproar was ceased, Paul
called unto him the disciples, and embraced
them , and departed for to go into Macedo¬
nia.

2. And when he had gone over those

K and had given them much exhortation,
me into Greece.

3. And there abode three months. And
when the Jews laid wait for him, as he was
about to sail into Syria, he purposed to re¬
turn through Macedonia.

4. And there accompanied him into Asia
Sopater of Berea; and of the Thessalonians,
Aristarchus and Secundus; and Gaius of
Derbe, and Timotheus; and of Asia, Tychi-
cus and Trophimus.

(AV, implead) against one another
through these regular channels. 39. Other
matters should be settled in the regular
assembly, not in an irregular gathering.
Assembly is the Greek word ekklesia ,
which designates the regular gathering
of Greek citizens.

40,41. The silversmiths feared the loss
of their business. The town clerk pointed
out that their real danger lay in the
possibility of their being accused by the
Romans of rioting, since no reason could
be given to justify the confused gather¬
ing. These words quieted the mob and
dispersed the assembly.

20:1. The purpose of* Paul to revisit
Macedonia and Achaia, stated in 19:21,
was now carried out. The apostle’s de¬
parture from Ephesus is reflected in II
Corinthians. When he arrived at Troas,
a great opportunity to preach the Gos¬
pel presented itself to him, but his con¬
cern for the. troubles in the Corinthian
church did not give him freedom of
spirit to take advantage of it. Paul had
previously sent Titus to Corinth to deal
with the serious problems among the
believers there, and he expected to meet
his fellow worker in Troas. The failure
of Titus to arrive as expected burdened
Paul’s heart, and he therefore left Troas
and headed for Macedonia to meet his
helper (II Cor 2:12,13). When Titus
finally came from Corinth, he brought
the good news of improved conditions in
the church (II Cor 7:5-16). At this time
Paul wrote the second letter to Corinth,
sending it in advance of his own arrival
by the hand of Titus and another brother
(II Cor 8:17-19).

2,3. Luke passes over all of these
activities without a word. After visiting
the churches in Macedonia, Paul arrived
in Greece, or Achaia, and there spent
three months, probably in Corinth. Dur¬
ing this time he wrote the Epistle to the
Romans, informing the believers in Rome
of his purpose to visit Jerusalem and then
to come to Rome (Rom 15:22-29). Luke
fails to mention one of the main reasons
for Paul’s final journey to Jerusalem: the
delivery of a generous collection of money
which the saints in Macedonia and
Achaia had made to aid the poor (Rom
15:25-27; II Cor 8; 9); As Paul was about
to take ship from Corinth to Syria, he
learned of a plot by the Jews to kill him
on this voyage. He changed his plans
and, traveling by land through Mace¬
donia, retraced his steps. 4. Into Asia
(AV) is from an inferior text; Paul’s
companions journeyed with him to Jeru-

458

ACTS 20:5-21

5. These going before tarried for us at
Troas.

6. And we sailed away from Philippi after
the days of unleavened bread, and came unto
them to Troas in five days; where we abode
seven days.

7. And upon the first day of the week,
when the disciples came together to break
bread, Paul preached unto them, ready to
depart on the morrow; and continued his
speech until midnight.

8. And there were many lights in the
upper chamber, where they were gathered
together.

9. And there sat in a window a certain
young man named Eutychus, being fallen
into a deep sleep: and as Paul was long
preaching, he sunk down with sleep, and fell
down from the third loft, and was taken up
dead.

10. And Paul went down, and fell on him,
and embracing him said. Trouble not your¬
selves; for his life is in him.

11. When he therefore was come up
again, and had broken bread, and eaten, and
talked a long while, even till break of day, so
he departed.

12. And they brought the young man
alive, and were not a little comforted.

13. And we went before to ship, and
sailed unto Assos, there intending to take in
Paul: for so had he appointed, minding him¬
self to go afoot.

14. And when he met with us at Assos, we
took him in, and came to Mitylene.

15. And we sailed thence, and came the
next day over against Chios; and the next
day we arrived at Samos, and tarried at Tro-
gyllium; and the next day we came to Mi¬
letus.

16. For Paul had determined to sail by
Ephesus, because he would not spend the
time in Asia: for he hasted, if it were possible
for him, to be at Jerusalem the day of Pente¬
cost.

17. And from Miletus he sent to Ephesus,
and called the elders of the church.

18. And when they were come to him, he
said unto them. Ye know, from the first day
that I came into Asia, after what manner I
have been with you at all seasons,

19. Serving the Lord with all humility of
mind, and with many tears, and temptations,
which befell me by the lying in wait of the
Jews:

20. And how I kept back nothing that was
profitable unto you, but have showed you,
and have taught you publicly, and from
house to house,

21. Testifying both to the Jews, and also
to the Greeks, repentance toward God, and
faith toward our Lord Jesus Christ.

salem. This party consisted of official
representatives from the several churches
that were sending money to the saints
in Jerusalem.

5. Here begins a second “we” section,
which continues to 20:15 and is resumed
in 21:1. Luke had been left in Philippi
on Pauls second journey (16:16). He
now rejoined the apostle at Philippi and
continued with him to Jerusalem. The
rest of the party went on ahead and met
Paul at Troas. 6. The apostle tarried at
Philippi to observe the week of un¬
leavened bread and then sailed with Luke
to Troas to join the rest of the party.

7. The missionaries gathered with the
believers at Troas on the first day of
the week to preach and to celebrate the
Lords Supper. This is the earliest clear
reference to the Christian practice of
observing Sunday as a day of worship.
The first Christians, as Jews, probably
continued to observe the Sabbath as well
as the first day of the week. We are
not told when or how the practice of
Sunday worship arose in the church. 8,9.
The meeting was held in an upper room
on the third floor. Illumination was pro¬
vided by many smoky lamps, which made
the air both stuffy and smoky. They (v.
8, AV) should read we. 11. Broken
bread refers to the breaking of the bread
of the Lord’s Supper. Eaten refers to the
agape or love feast, a fellowship meal
that accompanied the Lord’s Supper.

13-15. Luke and the other members
of the party now took a ship from Troas
around a promontory of land to Assos,
while Paul traveled by land (AV, afoot).
The apostle embarked with the rest of
his party at Assos and sailed to Mitylene,
the chief town of the island of Lesbos.
From Mitylene, they sailed between the
mainland and the islands of Chios and
Samos until they came to Miletus.

16,17. Because Paul desired to reach
Jerusalem by the day of Pentecost, he
had taken a ship from Troas that stopped
at Miletus but did not go to Ephesus.
He did not wish now to visit Ephesus,
for he did not have the time to become
involved with the problems and the life
of the church there. But since his ship
was lying over in Miletus for several
days, there was time to send to Ephesus
and have the leaders of the church come
to him for a brief visit.

18-35. Paul’s sermon to the Ephesian
elders is of great significance because it
reflects the simplicity of the primitive
church organization. Luke calls the
Ephesian leaders elders or presbyters (v.

459

ACTS 20:22-35

22. And now, behold, I go bound in the
spirit unto Jerusalem, not knowing the
things that shall befall me there:

23. Save that the Holy Ghost witnesseth
in every city, saying that bonds and afflic¬
tions abide me.

24. But none of these things move me,
neither count I my life dear unto myself, so
that I might finish my course with joy, and
the ministry, which I have received of the
Lord Jesus, to testify the gospel of the grace
of God.

25. And now, behold, I know that ye all,
among whom I have gone preaching the
kingdom of God, shall see my face no more.

26. Wherefore I take you to record this
day, that I am pure from the blood of all
men,

27. For I have not shunned to declare
unto you all the counsel of God.

28. Take heed therefore unto yourselves,
and to all the flock, over the which the Holy
Ghost hath made you overseers, to feed the
church of God, which he hath purchased
with his own blood.

29. For I know this, that after my depart¬
ing shall grievous wolves enter in among
you, not sparing the flock.

30. Also of your own selves shall men
arise, speaking perverse things, to draw away
disciples after them.

31. Therefore watch, and remember, that
by the space of three years I ceased not to
warn every one night and day with tears.

32. And now, brethren, I commend you
to God, and to the word of his grace, which
is able to build you up, and to give you an in¬
heritance among all them which are sanc¬
tified.

33. I have coveted no man’s silver, or
gold, or apparel.

34. Yea, ye yourselves know, that these
hands have ministered unto my necessities,
and to them that were with me.

35. I have showed you all things, how
that so laboring ye ought to support the
weak, and to remember the words of the
Lord Jesus, how he said. It is more blessed to
give than to receive.

17), while Paul calls them overseers (AV;
guardians , RSV; v. 28). This word is
episcopoi , later translated “bishops” (Phil
1:1; I Tim 3:1,2; Tit 1:7). Presbyter
has a Jewish background, while overseer
has a Greek background. It is clear that
these two terms designate the same office
of presbyter-bishop. Only at a later time
does the bishop become a ruler distinct
from the presbyters. Paul summarized
his ministry in Ephesus by saying that
he had testified the gospel of the grace of
God (v. 24), preaching the kingdom of
God (v. 25), two phrases which are here
synonymous and interchangeable. Usually
in the book of Acts the kingdom of God
refers to the eschatological realm of salva¬
tion (14:22). But in this passage, the
kingdom of God is the summary of Paul’s
entire message in Ephesus ana refers to
the present blessings of redemption in
Christ.

22. Paul was going to Jerusalem under
divine compulsion. The RSV is probably
correct in translating bound in the Spirit,
rather than following the AV, which
refers only to Pauls inner compulsion.
23. The Holy Spirit had disclosed to Paul,
possibly through the utterances of proph¬
ets (see 21:1-14), that bonds (the word
often refers to the bonds of imprison¬
ment) and afflictions lay ahead.

28. This verse presents a difficult
textual problem. The best text and the
most natural translation is that of the
AV, which speaks of the church of God,
which he hath purchased with his own
blood. In this context, however, God
refers to the Father, and nowhere does
Scripture refer to the blood of God.
Therefore important ancient texts read,
the church of the Lord (RSV). This, how¬
ever, is a decidedly inferior reading; the
church of God must be preferred. It is
possible to translate, which he hath pur -
chased with the blood of his Own , as the
margin of the RSV suggests (see Bruce,
Commentary).

29,30. Paul predicted that troubles
would come to the Ephesian church from
two sources: fierce wolves would enter
the church from without, and false
teachers would arise from their own
midst to turn disciples away from the
faith. The growth of heresy at Ephesus
is reflected in I Tim 1:3-7.

33-35. Paul reminded the Ephesians
of his custom of making tents not only
to support himself but to provide for the
needs of others with him. He quoted a
saying of the Lord which is not recorded
in any of our Gospels, about the bless-

460

ACTS 20:36-21:8

36. And when he had thus spoken, he
kneeled down, and prayed with them all.

37. And they all wept sore, and fell on
Paul’s neck, and kissed him,

38. Sorrowing most of all for the words
which he spake, that they should see his face
no more. And they accompanied him unto
the ship.

CHAPTER 21

AND it came to pass, that after we were got¬
ten from them, and had launched, we came
with a straight course unto Coos, and the
day following unto Rhodes, and from thence
unto Patara:

2. And finding a ship sailing over unto
Phenicia, we went aboard, and set forth.

3. Now when we had discovered Cyprus,
we left it on the left hand, and sailed into
Syria, and landed at Tyre: for there the ship
was to unlade her burden.

4. And finding disciples, we tarried there
seven days: who said to Paul through the
Spirit, that he should not go up to Jerusalem.

5. And when we had accomplished those
days, we departed and went our way; and
they all brought us on our way, with wives
and children, till we were out of the city:
and we kneeled down on the shore, and
prayed.

6. And when we had taken our leave one
of another, we took ship; and they returned
home again.

7. And when we had finished our course
from Tyre, we came to Ptolemais, and sa¬
luted the brethren, and abode with them one
day.

8. And the next day we that were of
Paul’s company departed, and came unto
Caesarea; and we entered into the house of
Philip the evangelist, which was one of the
seven; and abode with him.

edness of giving. Very few authentic
sayings of Christ have thus survived out¬
side of our Gospels. The main objective
of giving in the early church was to
provide for the needs of poor brethren
rather than to support the preaching of
the Gospel, as is the case today.

36-38. The expectation of the Ephesi¬
an elders that they should see his face
no more need not be understood as a
hard and fast prophecy that Paul would
never again visit Ephesus. The Pastoral
Epistles indicate a further ministry after
his release from imprisonment at Rome.
It does, however, like 20:22,24, reflect
the expectation that serious troubles and
possible death lay ahead for Paul.

21:1,2. Paul and his party resumed
their trip by boat, sailing between the
islands and the mainland. Cos and
Rhodes. Two islands where they an¬
chored overnight. Rhodes was also the
name of a city located on the island of
the same name. At Patara, a city on the
mainland, they found a ship that would
sail directly across the sea to Phoenicia,
leaving the island of Cyprus on their
left. Apparently favorable conditions en¬
abled them to make a rapid voyage, for
after this point, Paul no longer appeared
to be in haste to reach Jerusalem by
Pentecost.

3-6. When they landed at Tyre, Paul
had a bit of leisure, for seven days were
required for the ship to unload its cargo.
Disciples had come to Phoenicia as a
result of the persecution following Ste¬
phen’s death (11:19), and Paul now
sought out the disciples in Tyre (RSV).
In this church were prophets who dis¬
closed through the Spirit that Paul faced
serious dangers in Jerusalem. They there¬
fore sought to dissuade him from his
purpose. However, when Paul persisted,
the entire church accompanied him to
his ship, and after prayer on the sea¬
shore, the evangelist and his party em¬
barked.

7. Continuing the journey, they sailed
to Ptolemais, the southern port of Phoe¬
nicia, where Paul spent one day with
the believers in that city.

8. Arriving at Caesarea, the apostle
was entertained by Philip, who had
gained a reputation as an evangelist.
Philip, one of the seven chosen to super¬
vise the ministiy to the widows in the
early church (6:3 ff.), had evangelized
Samaria (8:5 ff.), the Ethiopian eunuch
(8:26 ff.), and the coastal plain (8:40).
He was last seen in Caesarea (8:40) and
apparently made his permanent home in

461

ACTS 21:9-16

9. And the same man had four daughters,
virgins, which did prophesy.

10. And as we tarried there many days,
there came down from Judea a certain
prophet, named Agabus.

11. And when he was come unto us, he
took Paul's girdle, and bound his own hands
and feet, and said. Thus saith the Holy
Ghost, So shall the Jews at Jerusalem bind
the man that owneth this girdle, and shall
deliver him into the hands of the Gentiles.

12. And when we heard these things, both
we, and they of that pl^ce, besought him not
to go up to Jerusalem.

13. Then Paul answered. What mean ye
to weep and to break mine heart? for I am
ready not to be bound only, but also to die at
Jerusalem for the name of the Lord Jesus.

14. And when he would not be persuaded,
we ceased, saying. The will of the Lord be
done.

15. And after those days we took up our
carriages, and went up to Jerusalem.

16. There went with us also certain of the
disciples of Caesarea, and brought with them
one Mnason of Cyprus, an old disciple, with
whom we should lodge.

that city. He is called Philip the evange¬
list to distinguish him from Philip die
apostle.

9. Philip's four daughters were en¬
dowed with the gift of prophecy. The
fact that they were unmarried is only an
interesting detail and carries no neces¬
sary religious significance.

10,11. Paul, no longer under pressure
to reach Jerusalem, spent several days
with Philip. Agabus, a prophet from Je¬
rusalem (11:27,28), following the example
of OT prophets, symbolically acted out
the fate that he foresaw for the apostle
in Jerusalem, and predicted that he
would be delivered into the hands of the
Gentiles. 12,13. Again the believers
tried to dissuade Paul from going to
Jerusalem. He replied that it was not
important to him whether he lived or
died, but their tears were in danger of
4 softening his will” (F. F. Bruce).

14. Pauls friends then acceded to the
will of the Lord. There is no reason to
think that Paul went to Jerusalem in
violation of the will of God. We are to
understand the several prophetic fore¬
casts not as prohibitions from the Holy
Spirit but as forewarnings of what lay
ahead. As a result of these prophecies,
Paul s friends tried to dissuade him from
risking his life; but the apostle remained
steadfast in accomplishing’ his course and
in fulfilling the will of God in spite of
personal danger. 15. The expression, we
took up our carriages, is one of the most
picturesque archaisms of the AV. The
Greek word means simply to make prep¬
arations, and it might best be translated
when our preparations were completed.

16. The Greek of this verse is a bit
obscure and may be translated either
bringing us to the house of Mnason . . .
with whom we should lodge (RSV); or
brought with them one Mnason . . .
with whom we should lodge (AV). If
the former is correct, Mnason lived some¬
where between Caesarea and Jerusalem
(a journey of sixty-five miles), and there
the party spent the night. It is equally
likely, however, that Mnason, a disciple
from the earliest days (an old disciple
has no reference to his age) but a Hellen¬
istic Jew, owned a house in Jerusalem,
where he planned to entertain Paul and
his party. Paul was accompanied by
Gentile Christians, and it was not clear
how these Gentiles would be welcomed
by the Jewish Christians in Jerusalem.
The lodging provided by Mnason prom¬
ised to avoid tensions that might arise

17. And when we were come to Jerusa¬
lem, the brethren received us gladly.

18. And the day following Paul went in
with us unto James; and all the elders were
present.

19. And when he had saluted them, he de¬
clared particularly what things Cod had
wrought among the Gentiles by his ministry.

ACTS 21:17-19

because of associations between Jewish
and Gentile believers.

V. Extension of the Church to Rome.

21:18-28:31.

Luke has related the extension of the
church from Jerusalem through Judea
and Samaria until a semi-independent
Gentile church was established in Anti¬
och. From Antioch the Gospel was car¬
ried by Paul on three missions through
Asia and Europe. Evangelistic and mis¬
sionary work was undoubtedly being car¬
ried on during this time by other apostles.
We have, for instance, no account of the
evangelization of Egypt, with its great
center, Alexandria. Luke is concerned
only to trace the main outlines of what
he considers to be the most significant
line of expansion—toward Rome. There
remains only the need to record Paul's
mission of taking the Gospel to Rome.

It is evident that it was not Luke's
purpose to record the initial evangeliza¬
tion of Rome nor the beginnings of the
church there, for he tells how Christian
brethren welcomed Paul upon his ar¬
rival at the capital (28:15). We know
that Paul had written a letter to the
church at Rome (Rom 1:7), but Luke
gives us no record of how the Gospel
originally came to the Imperial City.

Since Luke's purpose was not to de¬
scribe the initial evangelizing of Rome,
it possibly was to show that although
Paul first preached the kingdom of God
to the Jews, he turned to the Gentiles
when the Jews rejected his message
(28:24-31). The geographical extension
of the church was not Luke's main in¬
terest; it was rather the movement of
redemptive history from the Jews to the
Gentiles. In keeping with this purpose,
Luke devotes considerable space to the
record of Paul's last visit to Jerusalem, -
not because the visit was important in
itself, but because it showed the final re¬
jection of the Gospel by Jerusalem.

A. Rejection of the Gospel by Jeru¬
salem. 21:18—26:32. 18,19. Paul was
received in Jerusalem by James, the
brother of the Lord, who had become the
leader of the Jerusalem church (15:13),
and by the elders. Apparently none of
the apostles was in Jerusalem at this
time. Paul was cordially welcomed by
the leaders of the church, to whom he
related the success of the Gospel among
the Gentiles. He made a statement to the
effect that Gentile believers were in¬
troduced to the Christian life on the

463

ACTS 21:20-26

20. And when they heard it, they glorified
the Lord, and said unto him, Thou seest,
brother, how many thousands of Jews there
are which believe; and they are all zealous of
the law:

21. And they are informed of thee, that
thou teachest all the Jews which are among
the Gentiles to forsake Moses, saying that
they ought not to circumcise their children,
neither to walk after the customs.

22. What is it therefore? the multitude
must needs come together: for they will hear
that thou art come.

23. Do therefore this that we say to thee:
We have four men which have a vow on
them;

24. Them take, and purify thyself with
them, and be at charges with them, that they
may shave their heads: and all may know
that those things, whereof they were in¬
formed concerning thee, are nothing; but
that thou thyself also walkest orderly, and
keepest the law.

25. As touching the Gentiles which be¬
lieve, we have written and concluded that
they observe no such thing, save only that
they keep themselves from things offered to
idols, and from blood, and from strangled,
and from fornication.

26. Then Paul took the men, and the next
day purifying himself with them entered into
the temple, to signify the accomplishment of
the days of purification, until that an offering
should be offered for every one of them.

basis of faith alone apart from the keep¬
ing of the Jewish law. The leaders of the
Jerusalem church heartily approved of
this procedure.

20,21. Although the leaders of the Je¬
rusalem church were delighted with Pauls
report, they had a word of caution for
him. They told him that there were thou¬
sands of believing Jews who even as
Christians continued to be zealous for
the law of Moses, and that these had
been informed that Paul not only
preached to Gentiles a gospel of grace
entirely apart from the Law, but also
taught the Jews of the dispersion to
forsake Moses and to neglect circum¬
cision and the observance of the OT
customs. This meant that Paul urged

e ws to abandon Judaism and cease to
Jews, i.e., to become Gentiles.

22-24. James and the Jerusalem elders
realized that this report was not true and
that Paul permitted Jewish believers as
Jews to continue in the Law. But they
felt that something must be done to show
the Jewish Christians that this report was
false. The multitude must needs come to¬
gether (AV) is not in the best texts. They
suggested that Paul submit himself to the
Law to prove to the Jews that he did not
advocate the abolishment of the Law for
Jewish Christians. There were four Jews
who had taken a Nazarite vow. This ordi¬
narily lasted thirty days, but they had
incurred some defilement that had placed
them in a condition of ceremonial impurity
for seven days (v. 27). At the end of this
period, they would shave their heads and
offer certain sacrifices of purification to
God. The elders suggested to Paul that he
identify himself with these four and prac¬
tice the common Jewish custom of paying
the expenses for the sacrifices. This
wbuld prove to the Jewish church that
Paul himself accepted the Jewish cus¬
toms.

25. James assured Paul that this would
not mean a modification of the decision
rendered in the Jerusalem council that
the Gentiles should be free from the Law
but should only abstain from certain
things that would give particular offense
to their Jewish Christian brethren.

26, Paul accepted the counsel of the
elders and for several successive days
(the verb is in the imperfect tense) went
into the Temple with the four Jews to
offer a purifying sacrifice for each of
them.

There is no fundamental inconsistency
between Paul's willingness as a Jew to
observe the Law and his inflexible in¬
sistence that Gentile believers should not

464

ACTS 21:27-31

27. And when the seven days were almost
ended, the Jews which were of Asia, when
they saw him in the temple, stirred up all the
people, and laid hands on him,

28. Crying out, Men of Israel, help: This
is the man, that teacheth all men every
where against the people, and the law, and
this place: and further brought Greeks also
into the temple, and hath polluted this holy
place.

29. (For they had seen before with him in
the city Trophimus an Ephesian, whom they
supposed that Paul had brought into the
temple.)

30. And all the city was moved, and the
people ran together: and they took Paul, and
drew him out of the temple: and forthwith
the doors were shut.

31. And as they went about to kill him, ti¬
dings came unto the chief captain of the
band, that all Jerusalem was in an uproar:

be brought under the Law, since they
stood under grace. As a new creature in
Christ Jesus, neither circumcision nor
uncircumcision could have any vital im¬
portance to Paul (Gal 6:15). The evange¬
list considered such religious practices a
matter of indifference, for the world had
been crucified to him and he to the
world (Gal 6:14). He himself said that
if a man was converted as a Jew, he was
to remain a Jew (I Cor 7:18), for circum¬
cision in itself means nothing. Jewish
Christians might keep the Law as Jews,
not as Christians. But when efforts were
made to impose the Law on Gentile
Christians as a basis of salvation, Paul
objected and insisted upon complete free¬
dom from the Law. Undoubtedly if Jew¬
ish believers had desired to give up the
practice of the Law, Paul would not have
resisted them. Pauls position of letting
expediency determine principle in certain
areas is so delicate a matter that many
have not understood him and have ac¬
cused him unnecessarily of radical in¬
consistency.

27-29. Apparently Paul’s course of ac¬
tion satisfied the Jewish Christians, but
it aroused the enmity of a group of un¬
believing Jews from Asia who had come
to Jerusalem to worship at the feast of
Pentecost. These men had known Paul in
Asia, and they had seen him in Jerusalem
in the company of Trophimus, a Gentile
convert from Ephesus. Now when they
saw the apostle in the court of Israel,
where only Jews were permitted, they
leaped to the conclusion that he had
taken Trophimus into the temple court
with him. The temple area included
a vast court of the Gentiles in which
non-Jews were free to come and go. Be¬
tween this outer court and the court of
Israel was a low parapet with inscriptions
warning Gentiles not to venture into the
court of Israel on pain of death. Two of
these inscriptions have been found. The
Asian Jews assumed that Paul had thus
profaned the Temple and defiled the holy
place.

30. A mob spirit quickly spread
through the crowd, and Paul was dragged
out of the court of Israel into the court
of the Gentiles. Then the gates separating
the two courts were shut to prevent fur¬
ther rioting within the sacred precincts.

31. Northwest of the temple area was
the Tower of Antonia, which housed a
cohort of Roman soldiers under a military
tribune. This tower was connected with
the temple court by two flights of stairs,
by which quick access could be had in

465

ACTS 21:32 — 22:2

32. Who immediately took soldiers and
centurions, and ran down unto them: and
when they saw the chief captain and the sol¬
diers, they left beating of Paul.

33. Then the chief captain came near, and
took him, and commanded him to be bound
with two chains; and demanded who he was,
and what he had done.

34. And some cried one thing, some an¬
other, among the multitude: and when he
could not know the certainty for the tumult,
he commanded him to be carried into the
castle.

35. And when he came upon the stairs, so
it was, that he was borne of the soldiers for
the violence of the people.

36. For the multitude of the people fol¬
lowed after, crying, Away with him.

37. And as Paul was to be led into the cas¬
tle, he said unto the chief captain, May 1
speak unto thee? Who said, Canst thou speak
Greek?

38. Art not thou that Egyptian, which be¬
fore these days madest an uproar, and led-
dest out into the wilderness four thousand
men that were murderers?

39. But Paul said, I am a man which am a
Jew of Tarsus, a city in Cilicia, a citizen of
no mean city: and, I beseech thee, suffer me
to speak unto the people.

40. And when he had given him license,
Paul stood on the stairs, and beckoned with
the hand unto the people. And when there
was made a great silence, he spake unto
them in the Hebrew tongue, saying,

CHAPTER 22

MEN, brethren, and fathers, hear ye my de¬
fense which I make now unto you.

2. (And when they heard that he spake in
the Hebrew tongue to them, they kept the
more silence: and he saith,)

case of trouble. A cohort consisted of a
thousand men. Now as Paul was about to
be killed by mob action, word came to the
chiliarch (AV, chief captain; RSV, tribune)
of the garrison that a riot was occurring.
32. He took a band of at least 200 men
with their centurions and intervened just
in time to save Pauls life. 33. He arrested
Paul, taking him into protective custody,
and commanded that he be chained to
two soldiers for safekeeping.

34. When the tribune tried to deter¬
mine the cause of the riot, the shouts of
the crowd were so contradictory that he
could not find out what had happened.
He therefore commanded that Paul be
carried up the steps into the barracks
(RSV). Castle (AV) reflects the old Eng¬
lish idea of a military fortification. 35.
But by the time they reached the steps
leading to the Tower of Antonia from
the temple area, the mob had become so
violent that the soldiers had to pick up
Paul and carry him.

37. As they came to the head of the
stairs, Paul surprised the tribune by
speaking to him in Greek.

38. Some three years before this time,
an Egyptian Jew had stirred up a revolt
by leading four thousand men out to the
Mount of Olives, promising that the walls
of the city would be leveled before them
and that they would be able to over¬
throw the Roman garrison. The sup¬
porters of this revolt were called assas¬
sins (RSV; murderers , AV; literally, si-
carii) because each carried a knife (sica)
concealed in his garments with which
he might assassinate political opponents.
This’ revolt had been crushed by the
Roman procurator Felix, but the Egyptian
had escaped. The tribune for some reason
identified his captive with that Jewish
rebel.

39,40. When Paul assured the tribune
that he, as a Jew, had a right to enter
the temple precincts and that he was
a citizen of the important city of Tarsus,
the officer permitted him to try to quiet
the mob. The apostle stood at the head
of the stairs overlooking the court of the
Gentiles, while the soldiers stood below
him on the stairs. When Paul had cap¬
tured the attention of the mob, he began
to speak to them in the native Aramaic
dialect, which was the common Jewish
language of both Palestine and western
Asia.

22:1,2. Many Jews of the Diaspora
could speak only Greek; and so when the
apostle unexpectedly addressed the crowd

3. I am verily a man which am a Jew,
born in Tarsus, a city in Cilicia, yet brought
up in this city at the feet of Gamaliel, and
taught according to the perfect manner of
the law of the fathers, and was zealous to¬
ward God, as ye all are this day.

4. And I persecuted this way unto the
death, binding and delivering into prisons
both men and women.

5. As also the high priest doth bear me
witness, and all the estate of the elders: from
whom also I received letters unto the breth¬
ren, and went to Damascus, to bring them
which were there bound unto Jerusalem, for
to be punished.

6. And it came to pass, that, as I made my
journey, and was come nigh unto Damascus
about noon, suddenly there shone from
heaven a great light round about me.

7. And I fell unto the ground, and heard a
voice saying unto me, Saul, Saul, why perse-
cutest thou me?

8. And I answered, Who art thou, Lord?
And he said unto me, I am Jesus of Nazareth,
whom thou persecutest.

9. And they that were with me saw in¬
deed the light, and were afraid; but they
heard not the voice of him that spake to me.

10. And I said, What shall I do, Lord?
And the Lord said unto me, Arise, and go
into Damascus; and there it shall be told
thee of all things which are appointed for
thee to do.

11. And when I could not see for the
glory of that light, being led by the hand of
them that were with me, I came into Damas¬
cus.

12. And one Ananias, a devout man ac¬
cording to the law, having a good report of
all the Jews which dwelt there,

13. Came unto me, and stood, and said
unto me, Brother Saul, receive thy sight.
And the same hour I looked up upon him.

14. And he said, The God of our fathers
hath chosen thee, that thou shouldest know
his will, and see that Just One, and shouldest
hear the voice of his mouth.

15. For thou shalt be his witness unto all
men of what thou hast seen and heard.

16. And now why tarriest thou? arise, and
be baptized, and wash away thy sins, calling
on the name of the Lord.

17. And it came to pass, that, when I was
come again to Jerusalem, even while I
prayed in the temple, I was in a trance;

18. And saw him saying unto me, Make
haste, and get thee quickly out of Jerusalem:
for they will not receive thy testimony con¬
cerning me.

ACTS 22:3-18

in their own dialect, he captured their
attention.

3. Paul attempted to win their sym¬
pathy by assuring them that he perfectly
understood the Jewish faith. Although he
was bom in Tarsus, he had been brought
up in Jerusalem at the feet of Gamaliel,
who was one of the most famous rabbis
of the time. He had thus been educated
according to the strict manner of the law
of the Jews and had been as zealous
toward God as they themselves.

4,5. He further tried to win Jewish
sympathy by reminding the crowd that,
as a zealot for the Law, he had per¬
secuted the followers of this Way. He
reminded them that the high priest and
the whole council of the elders (the
Jewish Sanhedrin) could support his testi¬
mony, for they had given him letters of
extradition to the Jewish brethren in
Damascus to arrest Jewish believers who
had fled to that city.

6-16. The apostle told the Jews what
had turned him from his zeal for the
Jewish traditions (cf. the earlier account
of his conversion, Acts 9). He empha¬
sized that his commission from the risen
and ascended Christ • had come to him
through a Jewish believer who was a
devout man according to the law, and
who had a good reputation among the
Jews in Damascus. Ananias had told
him that the God of our fathers, that is,
the God of Israel, had chosen him to
know his will, to see the righteous One
(see 3:14; 7:52 for this title), and to be
a witness to all men of what he had
experienced. Ananias then exhorted Paul
to be baptized in token of the washing
away of his sins, calling upon the name
of the Lord.

17-21. Paul told of a confirmation of
this call given to him through a vision
after he had returned to Jerusalem (9:26).
Since Paul was not concerned to give a
complete account of his experience, he
omitted all mention of the three years
he spent in Arabia (cf. Gal 1:17,18). He
related another aspect of his experience
in Jerusalem that Luke did not record in
his earlier account. Acts 9 says that Paul
was sent away From Jerusalem by the
brethren to escape a plot to kill him
(vv. 28-30). Here Paul tells us that
he had left Jerusalem in response to a
word from the Lord. While he was pray¬
ing in the Temple as a faithful Jew, God
had warned him in a trance that Jeru¬
salem would not receive his message and
that he therefore should get quickly out
of Jerusalem. Paul protested that the

467

ACTS 22:19-23:1

19. And I said. Lord, they know that I Im¬
prisoned and beat in every synagogue them
that believed on thee:

20. And when the blood of thy martyr
Stephen was shed, I also was standing by,
and consenting unto his death, and kept the
raiment of them that slew him.

21. And he said unto me. Depart: for I
will send thee far hence unto the Gentiles.

22. And they gave him audience unto this
word, and then lifted up their voices, and
said. Away with such a fellow from the
earth: for it is not fit that he should live.

23. And as they cried out, and cast off
their clothes, and threw dust into the air,

24. The chief captain commanded him to
be brought into the castle, and bade that he
should be examined by scourging; that he
might know wherefore they cried so against
him.

25. And as they bound him with thongs,
Paul said unto the centurion that stood by. Is
it lawful for you to scourge a man that is a
Roman, and uncondemned?

26. When the centurion heard that, he
went and told the chief captain, saying, Take
heed what thou doest; for this man is a
Roman.

27. Then the chief captain came, and said
unto him, Tell me, art thou a Roman? He
said. Yea.

28. And the chief captain answered. With
a great sum obtained I this freedom. And
Paul said, But I was free- bom.

29. Then straightway they departed from
him which should have examined him: and
the chief captain also was afraid, after he
knew that he was a Roman, and because he
had bound him.

30. On the morrow, because he would
have known the certainty wherefore he was
accused of the Jews, he loosed him from his
bands, and commanded the chief priests and
all their council to appear, and brought Paul
down, and set him before them.

CHAPTER 23

AND Paul, earnestly beholding the council,
said, Men and brethren, I have lived in all
good conscience before God until this day.

Jews* knowledge of his earlier zeal and
sincerity in persecuting the Christians
would convince them of the reality of
his conversion. The Lord replied that he
should leave Jerusalem, for he would be
sent far away unto the Gentiles (RSV).
The word martys (v. 20), translated thy
martyr (AV), should be translated thy
witness (RSV). Martys means “witness,”
and it only gradually came to designate
a witness who sealed his witness with
his blood.

22,23. The mob listened to him until
he mentioned the Gentiles. The word
Gentiles set ^he spark to the tinder of
the Jews’ wrath, and they began to shout
for the captive s death, to wave their
garments (RSV), and to throw dust into
the air as a gesture of anger.

24. The tribune, realizing that he
could gain no accurate information from
the mob, decided to try to extort a con¬
fession from Paul by torture. TTiough
scourging was a legal procedure with
slaves, a free man could not legally be
scourged. 25. As they tied Paul up and
were about to scourge him, he asked if it
was lawful to scourge a Roman citizen
who had not even received a fair trial.

26-28. Roman citizenship could be
obtained by birth from parents who were
Roman citizens, or by purchase with
money, or as a gift from the Roman
government. After the abuse he had just
suffered, Paul presented a rather sorry
spectacle; and perhaps the words of the
tribune implied that such a person must
have obtained citizenship very cheaply.
Paul replied that he did not buy citizen¬
ship but was born of parents who were
already citizens. We do not know how
his parents became citizens, but it is
usually supposed that citizenship was
given them as a reward for some service
rendered to an earlier Roman ruler.

29. Upon these words, the soldiers
who were about to torture Paul at once
drew back from him. The tribune was
stricken with fear because he had initi¬
ated an illegal procedure against a Roman
citizen. 30. He decided that the proper
course of action would be to ask the
Jewish Sanhedrin to conduct a hearing
and to determine if adequate grounds
existed for legal procedures against Paul.

23:1. Paul began his defense before
the Sanhedrin by claiming that he had
acted in good conscience before God,
not only in these affairs for which he
was being accused but throughout his
entire life. 2. Ananias was the high priest
about a.d. 48—58. He was reputedly a

ACTS 23:2-6

2. And the high priest Ananias com¬
manded them that stood by him to smite him
on the mouth.

3. Then said Paul unto him, God shall
smite thee, thou whited wall: for sittest thou
to judge me after the law, and commandest
me to be smitten contrary to the law?

4. And they that stood by said, Revilest
thou God’s high priest?

5. Then said Paul, I wist not, brethren,
that he was the high priest: for it is written.
Thou shalt not speak evil of the ruler of thy
people.

6. But when Paul perceived that the one
part were Sadducees, and the other Phari¬
sees, he cried out in the council. Men and
brethren, I am a Pharisee, the son of a Phari¬
see: of the hope and resurrection of the dead
I am called in question.

very greedy, insolent, overbearing man.
Angered by this bold claim of Paul, he
commanded some who stood near the
apostle to strike him on the mouth. 3.
Jesus in his trial had also been struck in
the face (Jn 18:22) and had challenged
the propriety of this blow.

With indignant words Paul now chal¬
lenged this irregular conduct from a
member of the Sanhedrin, accusing those
who claimed they were enforcing the
Law of actually violating the Law them¬
selves. Whited wall suggests a tottering
wall whose precarious position has been
disguised by a generous coat of white¬
wash (Bruce, Commentary). The mean¬
ing is that although he held a high posi¬
tion, Ananias was bound to come to grief.
In fact, Ananias was assassinated some
eight years later.

4,5. When Paul was rebuked for
speaking in such strong terms to God’s
high priest, he apologized, saying that
he did not know that this man was the
high priest. No explanation is given as to
why Paul did not recognize the high
priest, who usually presided over regular
meetings of the Sanhedrin and therefore
would be easily identifiable. Possibly this
was not a regular session of the Sanhed¬
rin and the high priest therefore was not
occupying his usual position or wearing
his official robes. Possibly Paul did not
see from whom the command came to
strike him. Some have thought that his
words were ironical and mean that Paul
did not think that a man who acted in this
way could be the high priest.

6. This arbitrary and illegal conduct
of the high priest made Paul realize that
he could not expect a fair hearing from
the Sanhedrin. Therefore he resorted to
a strategem to divide his opposition. The
Sanhedrin was composed of Pharisees
and Sadducees, who differed on important
points of doctrine. The Pharisees, who
had developed an elaborate tradition
based on the entire OT; believed in bodily
resurrection and in an elaborate hierarchy
of angels and demons in the spirit world.
The Sadducees rejected the later de¬
velopments in Jewish theology, denying
both the doctrine of resurrection and the
angelology and demonology. As a Phari¬
see, Paul had believed in the doctrine of
resurrection. As a Christian, the teaching
of resurrection took on new significance
for him because it was linked inseparably
with the resurrection of Jesus Christ. To
Paul’s mind, the Sadducean denial of res¬
urrection would make Christianity utterly
impossible, “for if the dead are not raised,

469

ACTS 23:7-15

7. And when he had so said, there arose a
dissension between the Pharisees and the
Sadducees: and the multitude was divided.

8. For the Sadducees say that there is no
resurrection, neither angel, nor spirit: but
the Pharisees confess both.

9. And there arose a great cry: and. the
scribes that were of the Pharisees’ part arose,
and strove, saying, We find no evil in this
man: but if a spirit or an angel hath spoken
to him, let us not fight against God.

10. And when there arose a great dissen¬
sion, the chief captain, fearing lest Paul
should have been pulled in pieces of them,
commanded the soldiers to go down, and to
take him by force from among them, and to
bring him into the castle.

11. And the night following the Lord
stood by him, and said, Be of good cheer,
Paul: for as thou hast testified of me in Jeru¬
salem, so must thou bear witness also at
Rome.

12. And when it was day, certain of the
Jews banded together, and bound themselves
under a curse, saying that they would nei¬
ther eat nor drink till they had killed Paul.

13. And they were more than forty which
had made this conspiracy.

14. And they came to the chief priests and
elders, and said. We have bound ourselves
under a great curse, that we will eat nothing
until we have slain Paul.

15. Now therefore ye with the council sig¬
nify to the chief captain that he bring him
down unto you to-morrow, as though ye
would inquire something more perfectly con¬
cerning him: and we, or ever he come near,
are ready to kill him.

neither hath Christ been raised” (I Cor
15:16). The early Christians had met
their first opposition from the Sadducees
when they proclaimed in Jesus the doc¬
trine of resurrection from the dead (4:1,2).
Now Paul asserted that he was a Pharisee,
that the fundamental question at stake
was that of the resurrection of the dead,
and that it was really because of this doc¬
trine that he was on trial.

9. This served to divide the assembly.
The scribes, i.e., the students of the Law,
who belonged to the Pharisees’ party,
supported Paul to the point of suggesting
that the two visions he had experienced
near Damascus and in Jerusalem might
have been the visitation of a spirit or an
angel. The words, let us not fight against
God (AV), are found only in the later
Greek texts and were inserted in echo
of Gamaliel’s words in 5:39.

10. We may assume that the opposi¬
tion to Paul from the orthodox Jews had
been headed up by the priestly Sadducees
because of the charge against Paul of pol¬
luting the Temple (21:28). Now that Paul
had won the sympathy of the Pharisees,
order gave way to chaos, and the prisoner
was in danger of suffering bodily harm
from the opposing elements in the San¬
hedrin. Therefore the Roman tribune
ordered the soldiers to intervene and to
bring Paul to the Tower of Antonia (cas¬
tle, AV).

11. These experiences made Paul feel
that his worst forebodings of sufferings in
Jerusalem (20:22-24) were likely to be
realized. That night he was granted a
reassuring vision in which he learned
that he would not be killed in Jerusalem
but would finally reach Rome.

12,13. Paul’s fanatical opponents now
contrived another way of trying to do
away with him. A group of over forty
Jews conspired together and bound
themselves by a solemn oath that they
would either kill Paul or starve to death.
The extent of their fanaticism can be
understood when we realize that the
execution of this plot would certainly
have meant the death of many of them
at the hands of the strong Roman guard
who protected Paul. However, this risk
did not deter these fanatics.

14,15. In order to gain the co-opera¬
tion of those priests and elders who had
opposed Paul, they informed them of the
plot. The priests were to summon a meet¬
ing of the council, which would ask the
tribune to bring Paul a second time be¬
fore the Sanhedrin under the pretense
that they desired to determine the facts

470

16. And when Paul’s sister’s son heard of
their lying in wait, he went and entered into
the castle, and told Paul.

17. Then Paul called one of the centu¬
rions unto him, and said, Bring this young
man unto the chief captain: for he hath a
certain thing to tell him.

18. So he took him, and brought him to
the chief captain, and said, Paul die prisoner
called me unto him, and prayed me to bring
this young man unto thee, who hath some¬
thing to say unto thee.

19. Then the chief captain took him by
the hand, and went tvith him aside privately,
and asked him. What is that thou hast to tell
me?

20. And he said. The Jews have agreed to
desire thee that thou wouldest bring down
Paul to-morrow into the council, as though
they would inquire somewhat of him more
perfectly.

21. But do not thou yield unto them: for
there lie in wait for him of them more than
forty men, which have bound themselves
with an oath, that they will neither eat nor
drink till they have killed him: and now are
they ready, looking for a promise, from thee.

22. So the chief captain then let the
young man depart, and charged him. See
thou tell no man that thou hast showed these
things to me.

23. And he called unto him two centu¬
rions, saying. Make ready two hundred sol¬
diers to go to Caesarea, and horsemen three¬
score and ten, and spearmen two hundred, at
the third hour of the night;

24. And provide them beasts, that they
may set Paul on, and bring him safe unto
Felix the governor.

25. And he wrote a letter after this man¬
ner:

26. Claudius Lysias unto the most excel¬
lent governor Felix sendeth greeting.

27. This man was taken of the Jews, and
should have been killed of them: then came I
with an army, and rescued him, having un¬
derstood that he was a Roman.

28. And when I would have known the
cause wherefore they accused him, I brought
him forth into their council:

29. Whom I perceived to be accused of
questions of their law, but to have nothing
laid to his charge worthy of death or of
bonds.

30. And when it was told me how that the
Jews laid wait for the man, I sent straight¬
way to thee, and gave commandment to his
accusers also to say before thee what they
had against him. Farewell.

ACTS 23:16-30

of the case more exactly. The conspiring
Jews would waylay Paul and the Roman
guards between the Tower of Antonia
and the Council House and would kill
him. Though this plot failed, these oath-
bound Jews did not actually starve to
death, for scribal casuistry had ways of
relieving men from such an oath.

16. We know almost nothing about
Paul’s family. It is usually assumed that
the apostle’s words in Phil 3:8 that he
had “suffered the loss of all things
mean that when he became a Christian,
his family disinherited him. Paul never
refers to any members of his family. We
know, however, that he had a nephew,
the son of a sister, who somehow learned
of this plan of ambush (RSV). How
he obtained this information we can only
guess. However, he had such a warm
feeling for Paul that he brought the
word of the plot to the prisoner in the
Tower of Antonia. Paul at once sent
him to the tribune with his information.

23,24. The tribune, realizing that he
had an explosive situation on his hands,
determined to solve the problem by send¬
ing Paul under heavy guard to the
Roman procurator in the capital at
Caesarea. The third hour of the night
was between 9:00 and 10:00 p.m. The
word translated spearmen has not been
found elsewhere, and its meaning is
uncertain. Literally it means, holding by
the right . This was an unusually strong
guard, but the tribune was taking no
chance that his prisoner might be assas¬
sinated and the responsibility fall on him.
25-30. His letter to the procurator Felix
explains his reason for sending Paul. For
the first time we are given the name of
the tribune, Claudius Lysias. The gov¬
ernor or procurator Felix is addressed as
most excellent (AV) or his Excellency
(RSV). This was the usual form of ad¬
dress for members of the Roman eques¬
trian order and also for governors in
certain provinces. It is the same title
given to Theophilus in Lk 1:3. The
tribune’s explanation makes it appear that
he recognized Paul as a Roman before
he rescued him from the Jews (v. 27).
Verse 28 suggests that the hearing be¬
fore the Sanhedrin was not a formal trial
but a preliminary investigation to deter¬
mine the nature of the case. Lysias of
course makes no reference to the fact
that he had nearly scourged Paul.

31. Antipatris was some thirty-five to
forty miles from Jerusalem. A forced
march brought Paul with his heavy guard
to this point by morning. 32,33. Now the

471

ACTS 23:31 — 24:2

31. Then the soldiers, as it was com¬
manded them, took Paul, and brought him
by night to Antipatris.

32. On the morrow they left the horsemen
to go with him, and returned to the castle:

33. Who, when they came to Caesarea,
and delivered the epistle to the governor,
presented Paul also before him.

34. And when the governor had read the
letter , he asked of what province he was.
And when he understood that he was of Cili¬
cia;

35. I will hear thee, said he, when thine
accusers are also come. And he commanded
him to be kept in Herod’s judgment hall.

CHAPTER 24

AND after five days Ananias the high priest
descended with the elders, and with a cer¬
tain orator named Tertullus, who informed
the governor against Paul.

2. And when he was called forth, Tertul¬
lus began to accuse him, saying, Seeing that
by thee we enjoy great quietness, and that
very worthy deeds are done unto this nation
by thy providence,

immediate danger of assassination was
over, and the four hundred foot soldiers
and spearmen returned to Jerusalem,
while only the seventy cavalrymen ac¬
companied Paul the remaining distance
to Caesarea.

34. Antonius Felix was the governor
or procurator of Judea between a.d. 52
and 58. Our historical sources refer to
him as an evil man. Tacitus says that
“with all manner of cruelty and lust he
exercised the functions of a prince with
the mind of a slave” (Histories 5.9). His
period of office in Palestine was char¬
acterized by a growing spirit of insur¬
rection, and he governed with a ruthless
and heavy hand.

In a case such as this, he had to
determine the province from which the
prisoner had come, for an accused man
might be tried either in his own native
country or in the country in which die
crime had been committed. Since Cilicia
was a Roman province, it was proper for
a Roman governor to carry out die ex¬
amination without consultation with any
native prince. When Jesus appeared be¬
fore the procurator of Judea, Pontius
Pilate, the procurator, sent him to Herod
Antipas, who ruled over Galilee, from
which Jesus had come. In the case of
Paul, no such external consultation was
found necessary.

35. Felix committed Paul to custody
in Herod’s palace (Gr. praetorium, RSV/.
Herod the Great had made Caesarea his
capital for. all Palestine and had built a

E alace in this city. This royal residence
ad been taken over by the Roman
governors and made their residence and
the seat of the administrative activities.

24:1. Tertullus was a common name in
the Roman world. This Tertullus was an
advocate or attorney (AV, orator; RSV
spokesman is too colorless) familiar with
Roman legal procedures, who provided
professional counsel for Ananias and the
elders. As the representative of his
clients, he made his charges (AV informed
is too colorless) to the governor against
Paul.

2. Tertullus* use of the first person
plural in his speech may indicate either
that he was himself a Jew or merely that
he was associating himself with his clients.
The expression our law, if genuine, would
suggest that he was in fact a Jew. Tertullus
introduced his speech with customary ex¬
pressions of flattery to the governor. Ac¬
cording to the best texts, he recalled re¬
forms that Felix had introduced on behalf
of the Jews (RSV). 3. The word translated

472

ACTS 24:3-14

3. We accept it always, and in all places,
most noble Felix, with all thankfulness.

4. Notwithstanding, that 1 be not further
tedious unto thee, I pray thee that thou
wouldest hear us of thy clemency a few
words.

5. For we have found this man a pestilent
fellow , and a mover of sedition among all the
Jews throughout the world, and a ringleader
of the sect of the Nazarenes:

6. Who also hath gone about to profane
the temple: whom we took, and would have
judged according to our law.

7. But the chief captain Lysias came upon
us, and with great violence took him away
out of our hands,

8. Commanding his accusers to come unto
thee: by examining of whom thyself mayest
take knowledge of all these things, whereof
we accuse him.

9. And the Jews also assented, saying that
these things were so.

10. Then Paul, after that the governor
had beckoned unto him to speak, answered,
Forasmuch as I know that thou hast been of
many years a judge unto this nation, I do the
more cheerfully answer for myself:

11. Because that thou mayest understand,
that there are yet but twelve days since I
went up to Jerusalem for to worship.

12. And they neither found me in the
temple disputing with any man, neither rais¬
ing up the people, neither in the synagogues,
nor in the city:

13. Neither can they prove the things
whereof they now accuse me.

14. But this I confess unto thee, that after
the way which they call heresy, so worship I
the God of my fathers, believing all things
which are written in the law and in the
prophets:

most noble Felix is the same word used
in 23:26 and Lk 1:3, and should be
translated most excellent Felix. 4. Clem¬
ency. Better, kindness, moderation , or
gentleness. In fact, Felix was noted for
his ferocity rather than for his gentleness.

5,6. Tertullus alleged a threefold ac¬
cusation against Paul: 1. He was a pest
who created dissension among the Jews
throughout the world. 2. He was the
ringleader of the sect of the Nazarenes.
3. He tried to profane the Temple. The
word translated a mover of sedition (AV)
may refer merely to dissensions among
the Jews, but it may also carry a veiled
hint that Paul was a leader of Jewish
movements that were seditious against
Rome. If so, this charge was entirely
without foundation, for in every instance
when Paul had appeared before Gen¬
tile rulers, he had been exonerated of
any seditious tendency.

This is the only place in the NT where
the followers of Jesus are called Naz¬
arenes. The term continued to be a
designation for Christians in Semitic
speech, and it is used today in Hebrew
and Arabic. Sect is the word used by
Josephus to designate the various parties
within Judaism, such as the Pharisees
and Sadducees. The Christians were not
yet recognized as a separate group but
were regarded as a party within Judaism.
Tertullus toned down the earlier charge
(21:28) that Paul had actually defiled the
Temple and alleged merely that he had
attempted to do so. Actual conviction of
defiling the Temple would have provided
adequate ground for legal execution.

6b-8a. These words are not in the
oldest texts, but they may well be au¬
thentic. Tertullus alleged that the Jewish
Sanhedrin was handling Paul's case in
perfectly legal fashion, when the Roman
tribune, Lysias, without justification, in¬
tervened and by force took Paul out
of their hands. This is, of course, a serious
distortion of the facts; but Lysias was
not present to give his side of the story.

10. Paul introduced his defense with
a very modest compliment to Felix, im¬
plying that the governors experience in
ruling the Jews for so long a time would
assure the accused a fair trial.

11-13. The apostle flatly denied the
charge of stirring up dissension. 14,15.
He admitted that he was a follower of
the Way, but he claimed that this was
the true fulfillment of the OT faith and
was founded on the hope of the resur¬
rection. Heresy (AV) is the same word
translated "sect” in 24:5, and should be

473

ACTS 24:15-25

15. And have hope toward God, which
they themselves also allow, that there shall
be a resurrection of the dead, both of the just
and unjust.

16. And herein do I exercise myself, to
have always a conscience void of offense to¬
ward God, and toward men.

17. Now after many years I came to bring
alms to my nation, and offerings.

18. Whereupon certain Jews from Asia
found me purified in the temple, neither
with multitude, nor with tumult.

19. Who ought to have been here before
thee, and object, if they had aught against
me.

20. Or else let these same here say, if they
have found any evil doing in me, while I
stood before the council,

21. Except it be for this one voice, that 1
cried standing among them, Touching the
resurrection of the dead I am called in ques¬
tion by you this day.

22. And when Felix heard these things,
having more perfect knowledge of that way,
he deferred them, and said. When Lysias the
chief captain shall come down, 1 will know
the uttermost of your matter.

23. And he commanded a centurion to
keep Paul, and to let him have liberty, and
that he should forbid none of his acquaint¬
ance to minister or come unto him.

24. And after certain days, when Felix
came with his wife Drusilla, which was a
Jewess, he sent for Paul, and heard him con¬
cerning the faith in Christ.

25. And as he reasoned of righteousness,
temperance, and judgment to come, Felix
trembled, and answered, Go thy way for this
time; when I have a convenient season, I will
call for thee.

so translated. It designates no “heretical”
tendencies but only a legitimate party
within Judaism. Nowhere in his epistles
does Paul affirm the resurrection of both
the just and the unjust, although his
doctrine of the judgment of the unjust
must imply it. In his epistles, Paul is
primarily concerned with the resurrec¬
tion of those who are in Christ. There
is no necessity to conclude that Paul
here suggests that the resurrection of all
men will occur at a single time. I Cor
15:23,24 suggests that the resurrection of
those who are in Christ occurs before
“the end,” when the final resurrection
will occur.

17,18. Here is the one clear reference
in Acts to the purpose of Pauls visit
to Jerusalem, which occupies so large a
place in his epistles. The evangelist had
brought a collection from the Gentile
churches to the impoverished Jewish
Christians in Jerusalem.

19-21. Paul claimed that no proof had
been brought of any wrongdoing on his
art and that the only real charge
rought against him was a doctrinal one
concerning the resurrection of the dead.
This was a matter in which a Roman
court would have no interest or jurisdic¬
tion.

22,23. Felix already had a rather ac¬
curate knowledge (RSV) of this new sect
in Judaism called the Way. Perhaps he
had obtained this knowledge from his
wife Drusilla (see v. 24). However, the
statements of Tertullus and Paul em¬
bodied conflicting testimony, and there¬
fore he adjourned the hearing until
Lysias, the Roman tribune, should come
to Caesarea, at which time he promised
to decide the case (RSV). Paul was
placed in a custody that allowed him
considerable liberty and permitted his
friends to minister to his needs. Luke
does not inform us whether Lysias came
to Caesarea and whether the promised
hearing was conducted.

24. Drusilla was the youngest daugh¬
ter of Herod Agrippa I (see 12:1). She
had beeii married to the King of Emesa,
a small state in Syria, but Felix had
persuaded her to leave her first husband
to marry him. The governor desired to
improve his knowledge about the Way,
and he therefore had Paul tell him fur¬
ther about faith in Christ Jesus. 25. Paul
adapted his message to the situation,
emphasizing the ethical implications of
the Way. His message of righteousness
and self-control and coming judgment
understandably alarmed Felix, who elis-

474

26. He hoped also that money should
have been given him of Paul, that he might
loose him: wherefore he sent for him the of-
tener, and communed with him.

27. But after two years Porcius Festus
came into Felix’ room: and Felix, willing to
show the Jews a pleasure, left Paul bound.

CHAPTER 25

NOW when Festus was come into the prov¬
ince, after three days he ascended from
Caesarea to Jerusalem.

2. Then the high priest and the chief of
the Jews informed him against Paul, and be¬
sought him,

3. And desired favor against him, that he
would send for him to Jerusalem, laying wait
in the way to kill him.

4. But Festus answered, that Paul should
be kept at Caesarea, and that he himself
would depart shortly thither .

5. Let them therefore, said he, which
among you are able, go down with me, and
accuse this man, if there be any wickedness
in him.

6. And when he had tarried among them
more than ten days, he went down unto
Caesarea; and the next day sitting on the
judgment seat commanded Paul to be
brought.

7. And when he was come, the Jews
which came down from Jerusalem stood
round about, and laid many and grievous
complaints against Paul, which they could
not prove.

8. While he answered for himself. Neither
against the law of the Jews, neither against
the temple, nor yet against Caesar, have I
offended any thing at all.

ACTS 24:26-25:8
missed the hearing until a later time.

26. The governor fully realized that
there was no case against Paul and that
he should be dismissed. Although ac¬
cepting a bribe for the release of a
prisoner was forbidden by Roman law,
it was a common practice and quite
consistent with Felix’ character. The
procurator, therefore, retained Paul as a
prisoner and conversed with him fre¬
quently, hoping for a bribe.

27. At the end of two years, the
governor was recalled to Rome by the
emperor Nero under # accusation by the
Jews of bad administration. Porcius Fes¬
tus succeeded him as procurator of Ju¬
dea. Though Felix knew that justice re¬
quired Paul’s dismissal, he left him in
prison because he saw that he could
thereby ingratiate himself with the
Jews. While this two-year incarceration
must have been very trying to Paul, one
redeeming feature was that throughout
this entire time Luke was in Palestine
with the apostle. Quite certainly Luke
used this time to gather information
about the life and ministry of Jesus and
to compile notes about tne life of the
early church. This material later ap¬
peared in the Gospel of Luke and in the
Acts.

25:1. Festus was a far more honorable
and fair ruler than Felix. But by this
time Palestine had become a hotbed of
seething unrest, and he died in office
without being able to settle the troubled
conditions.

Festus came first to Caesarea, the
capital of his province. However, since
Jerusalem was the religious capital, he
felt it advisable to make an early visit
to that city to try to establish good re¬
lations with the leaders of his new sub¬
jects.

2,3. The Jewish rulers thought they
saw in this visit an opportunity to put
pressure on a new and inexperienced
governor. They therefore asked as a
favor that he send the prisoner Paul to
Jerusalem. Perhaps the same forty Jews
who had earlier entered into a plot now
again plotted to kill Paul en route to
Jerusalem. 4,5. Festus saw no reason to
grant this favor. He intended shortly to
return to Caesarea, and he invited the
men of authority (RSV) or men of ability
(AV, them . . . which . . . are able) to
accompany him on his return and to
accuse Paul in the capital.

6,8. Some ten days later, when the
hearing was held in Caesarea, the Jewish
leaders made serious charges (RSV)

475

ACTS 25:9-13

9. But Festus, willing to do the Jews a
pleasure, answered Paul, and said, Wilt thou
go up to Jerusalem, and there be judged of
these things before me?

10. Then said Paul, I stand at Caesar’s
judgment seat, where I ought to be judged:
to the Jews have I done no wrong, as thou
very well knowest.

11. For if I be an offender, or have com¬
mitted any thing worthy of death, I refuse
not to die: but if there be none of these
things whereof these accuse me, no man may
deliver me unto them. I appeal unto Caesar.

12. Then Festus, •when he had conferred
with the council, answered. Hast thou ap¬
pealed unto Caesar? unto Caesar shalt thou
go.

13. And after certain days king Agrippa
and Bernice came unto Caesarea to salute
Festus.

against the apostle for which they could
bring no tangible proof whatever. Paul
categorically denied that he had com¬
mitted any offense against the Law,
against the Temple, or against Caesar.

9. As a newcomer to Palestine, un¬
familiar with Jewish affairs, Festus did
not grasp the point of this argument (see
v. 20). The accusations and the defense
flatly contradicted each other. However,
affairs were so unstable in Palestine
that it seemed feasible for him to try
to gain the good will of the Jewish
leaders. They had previously urged that
Paul be brought to Jerusalem for trial;
Festus therefore suggested to the prisoner
that the trial be transferred to Jerusalem
to the scene of the alleged crimes.

10. This plan seemed utterly unrea¬
sonable to Paul. It was at Jerusalem that
he had had to be rescued from a plot
against his life, and it seemed the course
of folly to risk such danger again. Al¬
though Paul had not been convicted of
crime, Festus appeared willing to concili¬
ate the Jews at the apostles expense,
and Paul doubtless feared what might be
the end of such a conciliatory course.
One course of action for avoiding this
danger was open to him as a Roman
citizen, i.e., appeal to Caesar. He was
confident that in Rome he would receive
a fair trial; but before the inexperienced
Festus, he feared the influence of the
Jews. 11. This verse suggests that real
danger of death at the hands of the
Jews awaited Paul in Jerusalem. The
apostle asserted that he was quite willing
to suffer the death penalty if he was
convicted of wrongdoing. Death penalty,
however, had to be imposed by Roman
justice; it could not be imposed by the
Jews. Therefore Paul appealed to Caesar.

12. The council (AV). Not the Jewish
Sanhedrin but the circle of advisors who
accompanied Festus. Apparently appeal
to Caesar did not function automatically;
but Festus, with the support of his coun¬
cil, granted this request.

13. Before Paul could be sent away,
a native king, Agrippa, came to Caesarea
to greet Festus as the new Roman gov¬
ernor. Herod Agrippa II was the son
of the first persecutor of the church
(ch. 12). When Agrippa I died, his king¬
dom was not bestowed upon his son but
was placed under Roman governors. In
a.d. 53 Agrippa II was given the former
tetrarchies of Philip, and also Lysanias, a
small area north of Palestine. Later, cer¬
tain towns in Galilee and Perea were
added to his domain. In addition, he was

476

ACTS 25:14-27

14. And when they had been there many
days, Festus declared Paul’s cause unto the
long, saying. There is a certain man left in
bonds by Felix:

15. About whom, when I was at Jerusa¬
lem, the chief priests and the elders of the
Jews informed me , desiring to have judg¬
ment against him.

16. To whom I answered. It is not the
manner of the Romans to deliver any man to
die, before that he which is accused have the
accusers face to face, and have license to an¬
swer for himself concerning the crime laid
against him.

17. Therefore, when they were come
hither, without any delay on the morrow I
sat on the judgment seat, and commanded
the man to be brought forth.

18. Against whom when the accusers
stood up, they brought none accusation of
such things as I supposed:

19. But had certain questions against him
of their own superstition, and of one Jesus,
which was dead, whom Paul affirmed to be
alive.

20. And because I doubted of such man¬
ner of questions, I asked him whether he
would go to Jerusalem, and there be judged
of these matters.

21. But when Paul had appealed to be re¬
served unto the hearing of Augustus, I com¬
manded him to be kept till I might send him
to Caesar.

22. Then Agrippa said unto Festus, I
would also hear the man myself. To-morrow,
said he, thou shalt hear him.

23. And on the morrow, when Agrippa
was come, and Bernice, with great pomp,
and was entered into the place of hearing,
with the chief captains, and principal men of
the city, at Festus’ commandment Paul was
brought forth.

24. And Festus said, King Agrippa, and
all men which are here present with us, ye
see this man, about whom all the multitude
of the Jews have dealt with me, both at Jeru¬
salem, and also here, crying that he ought
not to live any longer.

25. But when I found that he had com¬
mitted nothing worthy of death, and that he
himself hath appealed to Augustus, I have
determined to send him.

26. Of whom I have no certain thing to
write unto my lord. Wherefore I have
brought him forth before you, and specially
before thee, O king Agrippa, that, after ex¬
amination had, I might have somewhat to
write.

27. For it seemeth to me unreasonable to
send a prisoner, and not withal to signify the
crimes laid against him.

entrusted with the important function of
the supervision of the temple treasure
in Jerusalem and with the appointment
of the high priest. This gave him a large
influence in Jewish affairs, and his in¬
terests thus overlapped with those of
Festus. Bernice, sister of Herod, had been
wife of an uncle, Herod of Chalcis. Her
husband had died, and she was now liv¬
ing with her brother in Caesarea Philippi.

14-21. While Agrippa was in Cae¬
sarea, it occurred to Festus that here was
an admirable opportunity to get help in
formulating the report he must send to
Caesar explaining Paul’s case and the
reason for his appeal to the emperor.
Agrippa, who was familiar with the Jew¬
ish religion, would be able to analyze
accurately the nature of the problem
Festus could not understand. Therefore
he outlined the case, indicating that the
accusations seemed to. involve no real
crimes (v. 18) but only disputations

about fine points of the Jewish religion
(superstition is the root of the same word
used in Acts 17:22) and about one

J esus whom Paul affirmed to have come
>ack to life from the dead. The word
translated hearing (v. 21, AV) later be¬
came a technical word for a legal deci¬
sion. Augustus (AV) is a misleading
translation. The word, which is a transla¬
tion of the Latin Augustus , means “the
revered” or “august one”; it was applied
to all of the Roman emperors. Augustus
was the first Roman emperor; at this
time the emperor was Nero. The best
modern equivalent for Augustus would be
“his majesty.”

23. A further hearing was therefore
set up before Festus, Agrippa, Bernice,
and an advisory council consisting of the
military tribunes and the principal men
of the city. 24-27. Festus explained the
purpose of this hearing. He had found
no reason why he should accede to the
demands of the Jewish leaders that Paul
be put to death; but since the prisoner
had appealed to the emperor, Festus
had to -compose a letter to explain the
character of the charges that he did not
understand. Lord (v. 26) is here applied
to the emperor. This title was used in
the Roman provinces of Asia to designate
the emperors and carried a divine con¬
notation. The emperor Caligula (a.d. 12—
41) was the first to call himself Dominus,
and the practice later became common.

26:1. When Agrippa granted Paul per¬
mission to speak for himself, the apostle
stretched forth the hand in a gesture of

477

ACTS 26:1-14

CHAPTER 26

THEN Agrippa said unto Paul, Thou art per¬
mitted to speak for thyself. Then Paul
stretched forth the hand, and answered for
himself:

2. 1 think myself happy, king Agrippa, be¬
cause 1 shall answer for myself this day be¬
fore thee touching all the things whereof I
am accused of the Jews:

3. Especially because I know thee to be
expert in all customs and questions which
are among the Jews: wherefore 1 beseech
thee to hear me patiently.

4. My manner of life from my youth,
which was at the first among mine own na¬
tion at Jerusalem, know all the Jews;

5. Which knew me from the beginning, if
they would testify, that after the most
straitest sect of our religion 1 lived a Phari¬
see.

6. And now 1 stand and am judged for the
hope of the promise made of God unto our
fathers:

7. Unto which promise our twelve tribes,
instantly serving God day and night, hope to
come. For which hope's sake, king Agrippa,
I am accused of the Jews.

8. Why should it be thought a thing in¬
credible with you, that God Should raise the
dead?

9. I verily thought with myself, that I
ought to do many things contrary to the
name of Jesus of Nazareth.

10. Which thing I also did in Jerusalem:
and many of the saints did I shut up in
prison, having received authority from the
chief priests; and when they were put to
death, I gave my voice against them*

11. And I punished them oft in every syn¬
agogue, and compelled them to blaspheme;
and being exceedingly mad against them, I
persecuted them even unto strange cities.

12. Whereupon as I went to Damascus
with authority and commission from the
chief priests,

13. At midday, O king, I saw in the way a
light from heaven, above the brightness of
the sun, shining round about me and them
which journeyed with me.

14. And when we were all fallen to the
earth, I heard a voice speaking unto me, and
saying in the Hebrew tongue, Saul, Saul,
why persecutest thou me? it is hard for thee
to kick against the pricks.

salutation to the king, and made his
defense (RSV).

2,3. He expressed his gratification that
he was able to make his defense before
King Agrippa, because the king was an
expert in Jewish customs and questions.
Although Agrippa had received his
throne from Rome and was pro-Roman
in sympathy, he also understood the Jews
and had a reputation for promoting Jew¬
ish interests so far as this was possible.
Paul, therefore, believed he could con¬
vince Agrippa that his message was but
the true fulfillment of the hereditary
Jewish faith. The apostle outlined his
upbringing, first in his own nation, in
Tarsus of Cilicia, and then later at Jeru¬
salem. (The AV omits an important con¬
nective between nation and Jerusalem.)
All of the Jews knew that Paul was
reared in the strictest party of the Jewish
religion, that is, that he was a Pharisee.

6-8. A central doctrine in the faith of
the Pharisees was that of the resurrection.
The promise that God had made to the
fathers was bound up with this hope
in resurrection; and now it was because
of this very hope which the Pharisees
themselves entertained that Paul stood
accused by Jews. To anyone who knew
the promise given to the fathers, Paul
said, it should not seem incredible that
God raises the dead. The position of by
Jews (v. 7) is very emphatic, suggesting
that it is an utterly amazing thing that
Jews who have hope in the resurrection
should accuse Paul for entertaining this
very hope.

9-11. Paul explained how he was
brought to associate his faith in Jesus
with the resurrection. He had not always
been of this persuasion, for he was
formerly convinced that he ought to op¬
pose the name of Jesus of Nazareth. This
account describes in greater detail than
the earlier accounts Pauls persecution of
the early church. The fact that some
Christians were put to death is nowhere
else mentioned in Acts. Paul's method
was to try to make them blaspheme the
name of Christ and thus renounce their
faith. The tense of the Greek word indi¬
cates that Paul failed in his attempt.
Compelled them to blaspheme (AV) says
too much. To call Jesus accursed meant
to renounce Christian faith.

12-14. This is the only one of the
three accounts of Paul's conversion that
contains the words, it is hard for thee
to kick against the pricks. It is hard
means "it is painful*' rather than "it is
difficult." Pricks. Goads, used to prod

478

ACTS 26:15-21

15. And I said. Who art thou, Lord? And
he said, I am Jesus whom thou persecutest.

16. But rise, and stand upon thy feet: for I
have appeared unto thee for this purpose, to
make thee a minister and a witness both of
these things which thou hast seen, and of
those tilings in the which I will appear unto
thee;

17. Delivering thee from the people, and
from the Gentiles, unto whom now I send
thee,

18. To open their eyes, and to turn them
from darkness to light, and from the power
of Satan unto God, that they may receive
forgiveness of sins, and inheritance among
them which are sanctified by faith that is in
me.

19. Whereupon, O king Agrippa, I was
not disobedient unto the heavenly vision:

20. But showed first unto them of Damas¬
cus, and at Jerusalem, and throughout all the
coasts of Judea, and then to the Gentiles,
that they should repent and turn to God, and
do works meet for repentance.

21. For these causes the Jews caught me
in the temple, and went about to kill me.

beasts of burden. This was a proverbial
saying, found in Greek and Latin but
not at that time in Hebrew or Aramaic.

It probably indicates that Paul had not
been altogether at ease in his conscience
in his persecution of Christians. We are
not to think that Paul was under a great
conviction of sin, for he elsewhere tells
us that he persecuted the church in ignor¬
ance (I Tim 1:13). However, deep in
his* mind was the nagging conviction
that possibly Stephen and the other
Christians were right; and the Lord now
showed him that this was a divine
pressure.

16-18. Before Herod there was no
need to refer to Ananias as there had
been earlier (22:14), when Paul was
appealing to orthodox Jews. Paul there¬
fore attributed his call directly to the
Lord without mention of the human
agency. His experience had convinced
him that Jesus, whom he had persecuted,
was alive, and had sent him both to
the people, i.e., to the Jews, and also
to the Gentiles. Paul laid before Agrippa
the crucial issue: his message was not
only for Israel but also for the Gentiles;
both were to be enlightened, to turn
from darkness to light and from the
power of Satan to God. Thus they would
receive forgiveness of sins and an in¬
heritance among those who are sanctified
by faith in Christ. This verse, which is
the summary of Paul’s message, is very
similar to Col 1:12-14.

19,20. These verses are designed to
give not a chronological outline but mere¬
ly a rough summary of Paul’s whole mis¬
sionary career. Paul preached repentance
and conversion first in Damascus, then
in Jerusalem, then throughout the coun¬
try of Judea, and also to the Gentiles,
as he was commissioned to do. There
is a problem in harmonizing this state¬
ment with Gal 1:22, which says that
Paul was unknown personally to the
churches of Christ in Judea. Possibly the
correct text should have read, ‘'in every
land to both Jews and Gentiles” (see
Bruce, Commentary , following Blass).

21. Festus had been unable to under¬
stand the basic reason for the animosity
of the Jews against Paul. Paul explained
that he had been proclaiming the ful¬
fillment of the promise made to the
fathers as including the Gentiles as well
as the Jews. For this reason the Jews
caught him in the Temple and tried to
kill him. “Knowing the Jews as he did,
perhaps Agrippa understood why they
would cherish such animosity towards

479

ACTS 26:22-28

22. Having therefore obtained help of
God, I continue unto this day, witnessing
both to small and great, saying none other
things than those which the prophets and
Moses did say should come:

23. That Christ should suffer, and that he
should be the first that should rise from the
dead, and should show light unto the people,
and to the Gentiles.

24. And as he thus spake for himself,
Festus said with a loud voice, Paul, thou art
beside thyself; much learning doth make
thee mad.

25. But he said, I am not mad, most noble
Festus; but speak forth the words of truth
and soberness.

26. For the king knoweth of these things,
before whom also I speak freely: for I am
persuaded that none of these things are hid¬
den from him; for this thing was not done in
a comer.

27. King Agrippa, believest thou the
prophets? I know that thou believest.

28. Then Agrippa said unto Paul, Almost
thou persuadest me to be a Christian.

a former rabbi who would offer Gentile
believers spiritual privileges on the same
footing as the chosen people” (F. F.
Bruce).

22,23. Paul concluded by insisting that
his message embodied nothing except that
which Moses and the prophets had fore¬
told* namely, that the Messiah must suf¬
fer and that He should be the first that
should rise from the dead and should
proclaim light both to the Jews and to
the Gentiles. This explains why Paul
previously placed such emphasis upon the
Resurrection. The traditional Jewish hope
of resurrection had now taken a new turn
because of the resurrection of Christ.
The resurrection of the Messiah was not
an isolated events but the beginning of
the resurrection itself. Christ was me
firstfruits of them that sleep” (I Cor
15:20), “the firstborn from the dead”
(Col 1:18).

24. To the Roman Festus, this line of
thought was one which no sane man
could pursue. Paul was obviously a man
of extensive learning, but he must be
insane to harbor sucn ideas of resurrec¬
tion from the dead.

25-27. Paul replied that he was quite
sane and was speaking the sober truth.
He then appealed to King Agrippa to
vouch for the sobriety and the sanity of
what he had just said. He reminded
Agrippa that the death and resurrection
of Jesus had not escaped his notice, for
they were not done in a comer where no
one would behold them. When anyone
compares these events with the prophets,
he must be convinced of the soundness
of Paul's position; and Paul therefore
appealed directly to the king, Do you
believe the prophets? I know that you
believe. This appeal placed Agrippa in
an uncomfortable dilemma. As a repre¬
sentative of Rome and a colleague of
Festus in the administration of govern¬
ment, he did not wish to appear to Festus
to share Pauls insanity, and therefore
it would have been unpleasant to agree
with Paul and admit that he believed
the prophets. On the other hand, to
deny that he believed the prophets would
have seriously impaired his influence with
the Jews. Agrippa therefore parried
Paul's appeal with the response, In short,
you are trying to make me play the
Christian. The Greek phrase is very diffi¬
cult and literally translated says, In a
little you are persuading me to make a
Christian. In a little may mean either,
“in a little time” or “in brief.” To make
a Christian may mean either to become
a Christian or to play the role of a

480

29. And Paul said, I would to God, that
not only thou, but also all that hear me this
day, were both almost, and altogether such
as I am, except these bonds.

30. And when he had thus spoken, the
king rose up, and the governor, and Bernice,
and they that sat with them;

31. And when they were gone aside, they
talked between themselves, saying. This man
doeth nothing worthy of death or of bonds.

32. Then said Agrippa unto Festus, This
man might have been set at liberty, if he had
not appealed unto Caesar.

CHAPTER 27

AND when it was determined that we
should sail into Italy, they delivered Paul
and certain other prisoners unto one named
Julius, a centurion of Augustus’ band.

2. And entering into a ship of Adramyt-
tium, we launched, meaning to sail by die
coasts of Asia; one Aristarchus, a Macedo¬
nian of Thessalonica, being with us.

ACTS 26:29 — 27:2

Christian. The translation of the AV is
certainly incorrect; Agrippa was not on
the point of becoming a Christian. His
remark may be a sarcastic parry of Paul's
appeal: “In a short time, you think to
make me a Christian!” (RSV). However,
the rendition suggested above (that of
F. F. Bruce) makes Agrippa brush aside
Paul's appeal by replying that Paul is
not going to make Agrippa play the role
of a Christian and try to persuade Festus
of the correctness of his prisoner's posi¬
tion.

29. Paul took Agrippa's light com¬
ment seriously and replied solemnly,
whether in short or at length (literally,
in a little or in a great deal) he wished
that all men who heard him might be¬
come Christians as he was—with the
exception of the chains he was wearing
because he was a Christian.

30-32. When Paul ended his defense,
Festus, Agrippa, and Bernice, together
with their aavisors, withdrew to deliber¬
ate on the matter. It was obvious that'
Paul had violated no law and deserved
neither death nor imprisonment. He
deserved only to be set free; but since he
had appealed to Caesar, the legal proces¬
ses had to be carried out and the appeal
carried through. We are to suppose that
Festus, with the aid of Agrippa, com¬
posed the letter to the emperor explain¬
ing the charges of the Jews and recom¬
mending Paul's dismissal.

B. Reception of the Gospel in Rome.
27:1—28:31. Luke now relates Paul's
journey from Palestine to Italy and his
reception in Rome. The fact that Luke
tells in detail about this trip shows how
important it was for his purpose. The
motif of the journey, in Luke's account,
is not the initial evangelization of the
Roman capital but the rejection of the
Gospel by the Jews in Rome and its
acceptance by the Gentiles. This brings
to a climax one of the central motifs of
the entire book—the rejection of Israel
and the rise of the Gentile church.

27:1,2. The account of Paul's journey
begins with the third “we” section. The
last “we” reference was 21:18, when
Paul, accompanied by Luke, arrived in
Jerusalem; and we must assume that
during the two years of Paul's imprison¬
ment, Luke was in the area of Caesarea.
Luke now accompanied Paul, along with
Aristarchus of Thessalonica (see 19:29;
20:4), who had come with the apostle
from Thessalonica to Jerusalem. The
Roman authorities delivered Paul to a

481

ACTS 27:3-9

3. And the next day we touched at Sidon.
And Julius courteously entreated Paul, and
gave him liberty to go unto his friends to.re¬
fresh himself.

4. And when we had launched from
thence, we sailed under Cyprus, because the
winds were contrary.

5. And when we had sailed over the sea of
Cilicia and Pamphylia, we came to Myra, a
city of Lycia.

6. And there the centurion found a ship of
Alexandria sailing into Italy; and he put us
therein.

7. And when we had sailed slowly many
days, and scarce were come over against Cni¬
dus, the wind not suffering us, we sailed
under Crete, over against Salmone;

8. And, hardly passing it, came unto a
place which is called the Fair Havens; nigh
whereunto was the city of Lasea.

9. Now when much time was spent, and
when sailing was now dangerous, because
the fast was now already past, Paul admon¬
ished them.

centurion named Julius. The band called
the Augustan cohort has not been identi¬
fied with any certainty. The centurion
was responsible for the safe delivery of
Paul and some other prisoners. The
oint of embarkation is not mentioned,
ut it was probably Caesarea. Here they
found a coasting vessel from Adramyt-
tium, a port of Mysia lying south of
Troas in Asia Minor. The course of this
ship called for it to sail to the ports
along the coast of Asia en route to its
home port.

3. The first port of call was Sidon of
Phoenicia. The centurion Julius treated
Paul with special kindness, and gave
him liberty to go ashore while the ship
was unloading and also to visit his friends,
who constituted the Christian community
in that city, and receive their ministra¬
tions.

4. Since the prevailing summer winds
blew from the west or the northwest,
the ship sailed between Cyprus and the
mainland rather than directly into the
wind. 5. It was now necessary to leave
the coast and to sail across the open sea
westward below Cilicia and Pamphylia.
Myra of Lycia was a port of call for
large ships, especially grain ships, sailing
between Egypt and Rome, which found
it impossible to sail directly across the
sea because of the northwesterly winds.

6. At Myra they changed ships, leaving
the coasting vessel and taking a grain
ship that was sailing from Alexandria to
Italy. Egypt was the chief source of
supply of grain for Rome, and the
transportation of grain between Alexan¬
dria and Rome was an important busi¬
ness conducted under the supervision of
the state.

7. The voyage from Myra into the
face of the westerly winds was difficult.
But after several days they arrived with
difficulty at Cnidus on a promontory at
the southwest tip of Asia Minor. From
this point, they nad the choice of wait¬
ing for a more favorable wind and sail¬
ing directly westward, or else sailing
southward toward Crete. Since the wind
did not allow us to go on (RSV), the
writer says, they chose the latter alter¬
native and sailed southward around
Salome at the eastern end of Crete and
then coasted along westward under the
island.

8. After sailing along the coast with
difficulty (hardly passing it, AV) they
came to a port called Fair Havens mid¬
way in the island. 9. West of Fair
Havens the coast of Crete falls off

482

10. And said unto them. Sirs, I perceive
that this voyage will be with hurt and much
damage, not only of the lading and ship, but
also of our lives.

11. Nevertheless the centurion believed
the master and the owner of the ship, more
than those things which were spoken by
Paul.

12. And because the haven was not corn-
modious to winter in, the more part advised
to depart thence also, if by any means they
might attain to Phenice, and there to winter;
which is a haven of Crete, and lieth toward
the southwest and northwest.

13. And when the south wind blew softly,
supposing that they had obtained their pur¬
pose, loosing thence , they sailed close by
Crete.

14. But not long after there arose against
it a tempestuous wind, called Euroclydon.

15. And when the ship was caught, and
could not bear up into the wind, we let her
drive.

16. And running under a certain island
which is called Clauda, we had much work
to come by the boat;

17. Which when they had taken up, they
used helps, undergirding the ship; and, fear¬
ing lest they should fall into the quicksands,
struck sail, and so were driven.

ACTS 27:10-17

abruptly to the north, so that from that
point a ship would be completely ex-
osed to the northwest winds. The sail-
oats used in the ancient Mediterranean
world were not large or sturdy enough to
face the winter storms. The dangerous
season for sailing began about September

14, and after November 11 all sailing
came to an end for the winter. The fast
to which Luke refers is the Day of Atone¬
ment, which fell at the end of September
or early in October.

10,11. Paul, who was an experienced
traveler (II Cor 11:25 says he was ship¬
wrecked three times), advised against
continuing the journey at this time lest
there be much loss of life as well as of
cargo. His advice was opposed by the
captain ( master , AV) who was in control
of navigation and was the owner of the
ship. The centurion in charge of the
prisoners, being the highest official on
ship, ranked as the commanding officer;
ana he followed the advice (believed,
AV) of the shipmaster and owner rather
than that of Paul, and decided not to
stay at Fair Havens.

12. Fair Havens was not a suitable
harbor to winter in, since it was quite
exposed. Apparently the advice of all on
shipboard was sought, and the majority
advised that they sail from Fair Havens
on the chance that they might reach the
harbor of Phoenix, which lay further
west in Crete, facing southwest and
northwest.

13. Leaving Fair Havens, they were
favored by a gentle south wind and were
able to follow close along the shore of
the island. 14. Suddenly, however, the
gentle breeze turned into a tempestuous
wind blowing from the northeast. Eu¬
roclydon, meaning “northeaster,” is a hy¬
brid word, partly Greek and partly Latin.

15. At this point they were not far from
their destination of Phoenix; but when
the ship could not head into the wind
because of its violence, they had to
surrender to the wind and be driven by it.

16. As they came opposite a small
island called Cauda (other manuscripts
read Clauda ), they found it necessary to
pull on board the small boat that was
carried in tow behind the ship. By this
time, this little boat was so waterlogged,
that it was secured only with difficulty.

17. Measures were then taken to un¬
dergird the ship. The nature of this
operation is not clear, but it perhaps
consisted of running ropes underneath
the boat to strengthen it. The ship was
now being driven toward the southwest

483

ACTS 27:18-32

18. And we being exceedingly tossed with
a tempest, the next day they lightened the
ship;

19. And the third day we cast out with
our own hands the tackling of the ship.

20. And when neither sun nor stars in
many days appeared, and no small tempest
lay on us, all hope that we should be saved
was then taken away.

21. But after long abstinence, Paul stood
forth in the midst of them, and said, Sirs, ye
should have hearkened unto me, and not
have loosed from Crete, and to have gained
this harm and loss.

22. And now I exhort you to be of good
cheer: for there shall be no loss of any man’s
life among you, but of the ship.

23. For there stood by me this night the
angel of God, whose I am, and whom I serve,

24. Saying, Fear not, Paul; thou must be
brought before Caesar: and, lo, God hath
given thee all them that sail with thee.

25. Wherefore, sirs, be of good cheer: for
1 believe God, that it shall be even as it was
told me.

26. Howbeit we must be cast upon a cer¬
tain island.

27. But when the fourteenth night was
come, as we were driven up and down in
Adria, about midnight the shipmen deemed
that they drew near to some country;

28. And sounded, and found it twenty
fathoms: and when they had gone a little fur¬
ther, they sounded again, and found it
fifteen fathoms.

29. Then fearing lest we should have
fallen upon rocks, they cast four anchors out
of the stem, and wished for the day.

30. And as the shipmen were about to flee
out of the ship, when they had let down the
boat into the sea, under color as though they
would have cast anchors out of the foreship,

31. Paul said to the centurion and to the
soldiers, Except these abide in the ship, ye
cannot be saved.

32. Then the soldiers cut off the ropes of
the boat, and let her fall off.

in the direction of Cyrene. Off the north
African shore was a dangerous quick¬
sand called Syrtis (RSV), and since the
sailors feared that tney would be driven
across the sea onto these shoals, they
lowered the gear (RSV). This may mean
that they struck sail (AV), or it may
mean that they let out a sea anchor to
slow their speed, or that they set storm
sails. Nevertheless, they were driven on
by the wind.

18. By the next day, the tempest had
not weakened, and it was therefore neces¬
sary to throw the cargo overboard (lit¬
erally, they made an ejection). 19. When
the storm did not abate on the next day
they threw overboard all extra tackle and
gear.

20. Since sailors were entirely depend¬
ent upon the sun and stars for naviga¬
tion, hope was at last abandoned of being
saved, since they had no idea where they
were and where they were being driven
by the tempest.

21-26. The combination of seasickness,
pitching decks, and soaked provisions had
caused them to go long without food.
Long abstinence (AV) should not be
understood to denote a deliberate fast.
Finally, Paul offered a word of en¬
couragement which he prefaced with the
all-too-human reminder, “I told you so.”
He informed the crew and the passengers
that an angel of God had appeared to
him and assured him that he would
escape this peril to stand before Caesar,
and that his traveling companions would
be saved along with nim.

27. Experts have figured that it would
take exactly fourteen days to drift the
distance indicated in the narrative. Up
and down (AV). Inaccurate. They were
drifting across the sea of Adria. Adria
does not refer to the Adriatic Sea but is
a term commonly used of the entire
eastern Mediterranean. Something now
led the sailors to believe that (lit.)
some land was approaching. Probably the
sound of breakers resounded through the
darkness and warned that they were
approaching the land. 28. Soundings in¬
dicated that the water was growing in¬
creasingly shallow.

30. Some of the sailors decided to
escape from the ship to the shore by a
small boat rather than risk falling upon
the rocks. Therefore, under pretext of
casting anchors from the bow, they under¬
took to flee the ship. 31,32. Paul detected
the plan and warned the centurion and
the soldiers that safety lay in staying

33. And while the day was coming on,
Paul besought them all to take meat, saying.
This day is the fourteenth day that ye have
tarried and continued fasting, having taken
nothing.

34. Wherefore I pray you to take some
meat; for this is for your health: for there
shall not a hair fall from the head of any of
you.

35. And when he had thus spoken, he
took bread, and gave thanks to God in pres¬
ence of them all; and when he had broken it,
he began to eat.

36. Then were they all of good cheer, and
they also took some meat.

37. And we were in all in the ship two
hundred threescore and sixteen souls.

38. And when they had eaten enough,
they lightened the ship, and cast out the
wheat into the sea.

39. And when it was day, they knew not
the land: but they discovered a certain creek
with a shore, into the which they were
minded, if it were possible, to thrust in the
ship.

40. And when they had taken up the an¬
chors, they committed themselves unto the
sea, and loosed the rudder bands, and hoisted
up the mainsail to the wind, and made to¬
ward shore.

41. And falling into a place where two
seas met, they ran the ship aground; and the
forepart stuck fast, and remained unmova¬
ble, but the hinder part was broken with the
violence of the waves.

42. And the soldiers’ counsel was to kill
the prisoners, lest any of them should swim
out, and escape.

43. But the centurion, willing to save
Paul, kept them from their purpose; and
commanded that they which could swim
should cast themselves first into the sea, and
get to land:

44. And the rest, some on boards, and
some on broken pieces of the ship. And so it
came to pass, that they escaped all safe to
land.

CHAPTER 28

AND when they were escaped, then they
knew that the island was called Melita.

2. And the barbarous people showed us
no little kindness: for they kindled a fire, and
received us every one, because of the present
rain, and because of the cold.

ACTS 27:33-28:2

with the ship. The sailors’ plan was
frustrated when the soldiers cut away
the ropes of the boat and thus let it fall
away.

33-36. At daybreak, Paul advised the
crew and passengers to break their in¬
voluntary fast and eat some food, that
they might be strengthened by it, and he
assured them that no one would perish in
the landing that lay ahead. He then set
the example by giving thanks to God
and eating a substantial meal. All were
encouraged and followed his example. 38.
After all had eaten their fill, they cast the
rest of die cargo of wheat into the sea
to lighten the ship in preparation for
the landing.

39. When daylight came and they
were able to see the shore, they did not
recognize the land. But they observed a
bay with a beach, where they planned to
bring the ship ashore. 40. Therefore they
cast off the anchors and left them in the
sea (RSV; this is a far more probable
translation than that of the AV). Rud¬
ders. Two large steering oars on each side
of the boat, which would have been
lashed tight during the storm. Now these
rudders were freed, a small foresail
was raised to the wind (not mainsail, AV),
and the ship headed toward the shore.

41. However, the men did not reach
the shore, for the ship ran aground on
a narrow strip of submerged land sepa¬
rating two stretches of deeper water (the
Greek is, a place of two seas). The bow
of the ship was stuck fast in this shoal,
but the force of the waves against the
stern was breaking the ship in two.

42,43. The soldiers guarding the
prisoners wished to follow the traditional
Roman discipline and kill their charges
rather than risk the escape of any of
them. But the centurion, who had be¬
come favorably disposed toward Paul and
did not wish to see his death, forbade
their doing this. Rather, he ordered all
to escape to the shore either by swim¬
ming, by floating on planks, or by being
carried on the backs of some of the
crew (the Greek is, on some of those
from the ship; those may be either neuter
or masculine). Thus all safely reached the
land.

28:1. After coming ashore, they dis¬
covered that the island was called Melita
(AV; modern Malta, RSV) lying about a
hundred miles directly south of Sicilv.
Melita (the Canaanite word for “refuge’)
was inhabited by people of Phoenician
extraction. 2. From the Roman and Greek
point of view, every one who spoke a
foreign language was called a barbarian.

485

ACTS 28:3-11

3. And when Paul had gathered a bundle
of sticks, and laid them on the fire, there
came a viper out of the heat, and fastened on
his hand.

4. And when the barbarians saw the ven¬
omous beast hang on his hand, they said
among themselves. No doubt this man is a
murderer, whom, though he hath escaped
the sea, yet vengeance suffereth not to live.

5. And he shook off the beast into the fire,
and felt no harm.

6. Howbeit they looked when he should
have swollen, or fallen down dead suddenly:
but after they had looked a great while, and
saw no harm come to him, they changed
their minds, and said that he was a god.

7. In the same quarters were possessions
of the chief man of the island, whose name
was Publius; who received us, and lodged us
three days courteously.

8. And it came to pass, that the father of
Publius lay sick of a fever and of a bloody
flux: to whom, Paul entered in, and prayed,
and laid his hands on him, and healed him.

9. So when this was done, others also,
which had diseases in the island, came, and
were healed:

10. Who also honored us with many hon¬
ors; and when we departed, they laded us
with such things as were necessary.

11. And after three months we departed
in a ship of Alexandria, which had wintered
in the isle, whose sign was Castor and Pollux.

Barbarous people (AV) has no reference
to fierce character or primitive culture,
but merely indicates that their language
(Phoenician) was not Greek . or Latin.
Since it was raining and cold, these
natives showed no usual kindness by
building a fire so that the chilled ana
soaked travelers might warm themselves.

3. A large fire for such a large com¬
pany needed constant replenishing with
fuel, and Paul set about gathering wood
for the flames. In one bundle was a
poisonous snake, stiff from the cold; and
as the apostle stood by the fire warming
his hands, the viper, revived by the heat,,
crawled away from the flames and sank
its fangs into Paul's hand. 4. The natives
interpreted this event in terms of their
own superstition. They concluded that
Paul actually was a murderer; and al¬
though he had escaped death in the sea,
the goddess of justice. Dike, had now
wrought a proper fate upon him. 5,6.
When Paul shook the snake off into the
fire without injury, the natives decided
that they had been completely wrong.
Instead of a victim of the gods, he was
himself a divine being who could not be
hurt by ordinary human misfortunes.

7. The chief man of the island. The
leading official. The word used has been
found in two inscriptions as a title for an
official in the island. We do not know
whether this chief man was a native of¬
ficial or a representative of Rome. This
Publius had an estate in the neighbor¬
hood, where he entertained Paul and his
companions for three days, showing them
gracious hospitality.

8. Dysentery and fever were common
on the island of Malta. 9,10. Healed in
28:9 is a different word from that in
28:8, and might better be translated
were cured or were treated. It suggests
not miraculous healings but medical
treatment, probably at the hands of Luke
the physician. Verses 10 and 11 suggest
that this medical ministry lasted through¬
out the three months stay at Malta, so
that when Paul and Luke' left the island,
they were honored with many honors,
ana their ship was loaded with every¬
thing they needed for the remaining
journey.

11. The shipwreck had taken place
during the first half of November. Three
months later, or the middle of February,
would still be considered early for safe
sailing, but apparently an early spring
had come. They found a ship sailing from
Alexandria to Italy, which had spent the
winter in the island. Ancient ships took

486

12. And landing at Syracuse, we tarried
there three days.

13. And from thence we fetched a com¬
pass, and came to Rhegium: and after one
day the south wind blew, and we came the
next day to Puteoli:

14. Where we found brethren, and were
desired to tarry with them seven days: and so
we went toward Rome.

15. And from thence, when the brethren
heard of us, they came to meet us as far as
Appii Forum, and the Three Taverns; whom
when Paul saw, he thanked God, and took
courage.

16. And when we came to Rome, the
centurion delivered the prisoners to the cap¬
tain of the guard: but Paul was suffered to
dwell by himself with a soldier that kept
him.

ACTS 28:12-16

their names from their figureheads. This
ship had as its figurehead or sign (AV)
the Dioscuri, a term meaning the "sons of
Zeus,” designating the two brothers, Cas¬
tor an d Pollux, who were regarded as
me patron deities of sailors. 12. Sailing
directly north, they came to Syracuse, the
most important city of Sicily, located on
the southeastern side of the island.

13. From Syracuse, since the winds
were not favorable, it was necessary to
make a circuit or tack back and forth
in order to reach Rhegium on the toe of
Italy. The quaint archaism of the AV,
fetched a compass, has nothing to do
with instruments of navigation. Here the
party waited for a more favorable wind,
and when the south wind arose on the
next day, they easily came to Puteoli,
on the bay of Naples, the regular port
of arrival for grain ships coming from
Alexandria.

14. Apparently Julius, the centurion in
charge of the prisoners, had official busi¬
ness that detained him in Puteoli, and he
permitted Paul to accept the invitation
of Christian brethren in the city to spend
the seven days with them. Similar per¬
mission had been granted in Sidon (27:3).

15. News of Paul's approach reached
Rome during these seven days, and Chris¬
tian brethren came down the Appian
Way to meet Paul and Luke and to ac¬
company them back to the city. The
word rendered to meet is the same word
used of the ‘rapture' of believers to meet
the Lord in the air at his second coming
(I Thess 4:17). It is a term regularly
used of the official welcome tendered by
a delegation who went out to meet a
visiting official and accompany him into
the city. The Forum of Appius is some
forty-three miles from Rome, and Three
Taverns is about ten miles nearer. Both
were stopping places on the Appian Way,
with inns where travelers might lodge.

16. The statement, the centurion de¬
livered the prisoners to the captain of
the guard, is found in only a few of the
ancient texts and is probably not au¬
thentic. Paul was not locked up in prison
but was placed under the guard of a
soldier who was responsible with his life
to present the prisoner at the proper
time. Paul was chained by the wrist to
the soldier (see v. 20) but was permitted
to maintain his own dwelling and to
exercise a large measure of freedom. This
is the last of the "we” sections. How¬
ever, since Luke is mentioned in Paul's
correspondence written from Rome (Phm

487

ACTS 28; 17-23

17. And it came to pass, that after three
days Paul called the chief of the Jews to¬
gether; and when they were come together,
he said unto them, Men and brethren,
though I have committed nothing against
the people, or customs of our fathers, yet was
I delivered prisoner from Jerusalem into the
hands of the Romans:

18. Who, when , they had examined me,
would have let me go, because there was no
cause of death in me.

19. But when the Jews spake against it, I
was constrained to appeal unto Caesar; not
that I had aught to accuse my nation of.

20. For this cause therefore have I called
for you, to see you, and to speak with you:
because that for the hope of Israel I am
bound with this chain.

21. And they said unto him. We neither
received letters out of Judea concerning
thee, neither any of the brethren that came
showed or spake any harm of thee.

22. But we desire to hear of thee what
thou thinkest; for as concerning this sect, we
know that every where it is spoken against.

23. And when they had appointed him a
day, there came many to him into his lodg¬
ing; to whom he expounded and testified the
kingdom of God, persuading them concern¬
ing Jesus, both out of the law of Moses, and
out of the prophets, from morning till eve¬
ning.

24; Col 4:14), it is clear that he re¬
mained with the prisoner in Rome.

17-20. There were a number of Jewish
synagogues in Rome, but since Paul was
a prisoner, even though he enjoyed some
freedom, it was not convenient for him
to visit them. Therefore he called the
leaders of the Jews together that he
might present his case to them. He
claimed that he had violated none of the
Jewish customs and as an innocent man
was delivered prisoner into the hands of
the Romans. In spite of the fact that the
Romans had wished to release him, the
Jews had opposed their decision, and
so Paul had felt that his only way of
escape was to appeal to Caesar. However,
Paul did not desire to make any accusa¬
tion against the Jews for their treatment
of him. He was a prisoner only because
of the hope of Israel. By this, he meant
that his Christian faith was the true ful¬
fillment of the hope of God's people.

21,22. The Jewish leaders declared
that they had received neither letters nor
emissaries from Jerusalem charging Paul
with any evil. Furthermore, they implied
that they were not familiar with the
sect to which Paul belonged but had
only heard that it was strongly criticized
everywhere. F. F. Bruce (Commentary
on Acts) logically suggests that at this
point the Jewish leaders were telling less
than the whole truth. It would have been
impossible for them to have been un¬
familiar with the Christian church in
Rome, since we know from Pauls letter
to the Romans that a vigorous church
existed there (see also 18:2). Further¬
more, it was highly unlikely that word
would not have reached the Roman Jews
from Jerusalem, because constant com¬
munication was sustained. However, it
was apparent that no sound case could
be registered against Paul, and the Jews
therefore felt it the better part of wisdom
to dissociate themselves entirely from
Pauls case and thus avoid incurring the
wrath of the Roman government.

23. Some time later, the Jews came
together again in the house where Paul
was staying to listen to his opinions.
Paul's message consisted of testifying the
kingdom of God, persuading concerning
Jesus. The things concerning Jesus and
the kingdom of God are clearly synony¬
mous concepts. Paul undertook to show
that the things about Jesus and the king¬
dom of God were the true fulfillment of
the law of Moses and the prophets and
that the ancestral faith of Israel had

24. And some believed the things which
were spoken, and some believed not.

25. Ajid when they agreed not among
themselves, they departed, after that Paul
had spoken one word, Well spake the Holy
Ghost by Esaias the prophet unto our fa¬
thers,

26. Saying, Go unto this people, and say,
Hearing ye shall hear, and shall not under¬
stand; and seeing ye shall see, and not per¬
ceive:

27. For the heart of this people is waxed
gross, and their ears are dull of hearing, and
their eyes have they closed; lest they should
see with their eyes, and hear with their ears,
and understand with their heart, and should
be converted, and I should heal them.

28. Be it known therefore unto you, that
the salvation of God is sent unto the Gen¬
tiles, and that they will hear it.

29. And when he had said these words,
the Jews departed, and had great reasoning
among themselves.

30. And Paul dwelt two whole years in his
own hired house, and received all that came
in unto him,

31. Preaching the kingdom of God, and
teaching those things which concern the
Lord Jesus Christ, with all confidence, no
man forbidding him.

ACTS 28:24-31

found its fulfillment in the Christian
faith.

24-27. The reaction of the Jewish
leaders at Rome to Pauls message was
the same as he had everywhere met.
Some believed, but the majority rejected
his message. Seeing this, Paul quoted
from Isa 6:9,10, which describes the
dullness and the spiritual hardness of
God’s people. Their plight is hopeless,
and they are unable to turn to God to
be healed.

28. The book of Acts comes to a
climax with this statement: The salvation
of Gocl is now sent to the Gentiles , who
will listen to the message. The last eight
chapters of the book of Acts—over a
quarter of the book—are devoted to a
record of Paul’s experiences in Jerusalem
and of his journey to Rome. The question
rises: Why did Luke devote so much
space to these events when his earlier
narrative passed over other equally impor¬
tant events with the barest summary?
The answer must be that one of Luke’s
major purposes was to show that just
as the Jewish nation rejected Jesus as
her Messiah and sent him to a cross,
so the leaders of the Jews, both in Jeru¬
salem and in Rome, confirmed their
apostate character by rejecting the
greatest figure of the apostolic church
and his gospel. On the other hand, every¬
where Paul went, he was received by
the Gentile worshipers in the syna¬
gogues and was extended the protection
of the Roman authorities. This keynote
of the obdurate character of Israel and
the responsiveness of the Gentiles is
summarized in Acts 28 : 25 - 28 . These
words stand as a formal pronouncement
of the divine displeasure for the rebel¬
liousness of Israel. Henceforth the Gospel
was to find lodging among the Gentiles.
Israel’s rebellion was complete.

30,31. The ending of The Acts leaves
the thoughtful reader with many unan¬
swered questions in his mind. Paul lived
in Rome for two whole years, not con¬
fined in prison but permitted to main¬
tain his own hired dwelling under the
custody of a Roman soldier. This did
not permit him complete freedom of
activity but did enable him to receive
all who wished to converse with him and
hear his message. Luke again summarizes
Paul’s ministry in Rome with the two
phrases preaching the kingdom of God,
and teaching those things which concern
the Lord Jesus Christ. The obvious con¬
clusion is that the good news about the
kingdom of God is synonymous with the

489

ACTS 28:24-31

things which concern the Lord Jesus
Christ. This is the same message he had
preached to the Jewish leaders when they
came to him upon his arrival in Home
(v. 23).

We are left with the questions: How
did Pauls imprisonment end? What was
the outcome of his appeal to Caesar?
Was he found guilty and executed, or
was he found innocent and dismissed;
or was the case dismissed by default? The
natural implication of 28:30 is that after
the two years, the apostle was released
from detention. Tradition tells us that he
was executed in Rome about or shortly
after a.d. 64. This leaves an interval of
some two or three years between the
end of Acts and Pauls death. The three
Pastoral Epistles which claim to have
been written by Paul reflect a ministry
of traveling and preaching that cannot
be fitted into the narrative of the book
of Acts. In spite of arguments against
the authenticity of the # Pastoral Epistles,
the most likely conclusion is that Paul
was released after the two years of im¬
prisonment, engaged in'a further minis¬
try, which is reflected in these letters, and
finally suffered a second imprisonment
in Rome, which is reflected in II Timothv.

The rather abrupt ending of the book
of Acts has been variously explained.
Some have maintained that Luke had
intended to write a third volume to re¬
cord the trial and release of Paul and
his subsequent missionary travels, but
for some reason was prevented from car¬
rying out his purpose. Another possible
explanation is that Acts was written dur¬
ing the two-year imprisonment, for we
know from Phm 24 and Col 4:14 that
Luke was with Paul during this interval
in Rome. It is likely that Luke had
gathered material for his narrative about
the early church during the two years
of Paul's detention in Caesarea and com¬
posed the book of Acts during these
two years in Rome. In this case, the
narrative ends as it does because it had
caught up with history, and at the mo¬
ment there was nothing more to record.

It is probable that the letters to the
Philippians, Ephesians, and Colossians,
and that to Philemon were written by
Paul during his Roman detention. How.
ever, some scholars have felt that these
“Prison Epistles” were written either from
an imprisonment in Ephesus which is
not mentioned in Acts, or possibly from
the Caesarean imprisonment.

490

ACTS

BIBLIOGRAPHY

Blaiklock, E. M. The Acts of the Apos¬
tles (Tyndale Commentaries). Grand
Rapids: Wm. B. Eerdmans Pub. Co.,
1959.

Bruce, F. F. Commentary on the Book of
the Acts (The New International Com¬
mentary). Grand Rapids: Wm. B.
Eerdmans Pub. Co., 1954.

Jackson, F. J. Foakes, and Lake, Kir-
sopp. The Beginnings of Christianity.
5 vols. London: Macmillan and Co.,
1933-1943.

Rackham, R. B. The Acts of the Apostles
(Westminster Commentaries). London:
Methuen and Co., 1908.

491

THE EPISTLE TO THE
ROMANS

INTRODUCTION

Original Readers. One gains help in
understanding the letters or epistles of
the New Testament by learning as much
as possible about the people who first re¬
ceived these writings. This is surely true
regarding the letter to the Romans. Al¬
though most of the first eleven chapters
of the book seem quite general, in the
last five chapters the reader is made
aware of a particular community with
particular needs. Then we .realize that
the teaching of the first eleven chapters,
though universal in outlook, contains
certain emphases which fcaul felt were
especially needed by believers in Rome
(the right basis of judgment of those who
did not know the Jewish law, the relation
of the Gentiles to Abraham and the
patriarchs, etc.).

The apostle addresses his letter to be¬
lievers — ‘‘To all those who are in Rome,
beloved by God, called to be saints” (1:
7), Pauls practice in writing to churches
was to have the word “church” in the
salutation (cf. I Cor 1:2; II Cor 1:1; Gal
1:2; I Thess 1:1; II Thess 1:1) or the
word “saint” as the designation of those
addressed (Eph 1:1; Phil 1:1; Col 1:2).
The address here is a variation of the
second of these procedures. The greeting
in Romans does not imply a strongly
knit church organization, and chapter 16
gives a picture of small groups of believers
rather than of one large group.

Were these believers predominantly
Jewish or Gentile? This question must
be answered in the light of what Romans
explicitly says. It is true that a good
deal of the content relates to the Jewish
people — Gods dealing with them in the
past, the present, and the future. But
the readers are addressed in a manner
which leaves no doubt that they were
predominantly Gentile (see 1:5,6; 1:13;
11:13; 15:15,16). There probably were
Jewish Christians in the church, but they
constituted a minority.

It seems pertinent to ask how the
church at Rome was founded. Unfor¬
tunately there are no documents from
the first century that provide the answer.

A number of suggestions have been
made. It has been asserted that the
“strangers of Rome, Jews and proselytes,”
who witnessed the coming of the Holy
Spirit (Acts 2:10) may have returned to
the city and established a nucleus of be¬
lievers there. However, the Christians
after Pentecost did not immediately feel
themselves distinct from Judaism nor be¬
gin to start local churches in distinction
from the synagogues. Hence, the begin¬
ning of a Christian church in Rome right
after Pentecost is unlikely. Others believe
that the church in Rome was founded
by missionaries from Antioch (cf. Hans
Lietzmann, The Beginnings of the
Christian Church, trans. Bertram Lee
Woolf, pp. Ill, 133, 199). Since Antioch
was a missionary center, this is certainly
plausible. But the best suggestion seems
to be that the church was founded and
enlarged by converts of Paul, Stephen,
and the other apostles who traveled to
the imperial city either on business or to
live there.

When did Peter and Paul arrive at
Rome? If one compares the statements
in the early Church Fathers with the
New Testament evidence, it seems un¬
likely that either apostle reached Rome
before a.d. 60, several years after
Romans was written. If Peter had been
at Rome when Paul wrote this epistle,
Paul certainly would have sent him greet¬
ings. Paul's longstanding desire to preach
in Rome (Rom 1:11-13) and his policy
of not building upon another mans
foundation (15:20) make it seem unlikely
that Peter was even in Rome before the
time of the writing of Romans.

Authorship and Date. There is almost
universal agreement that Paul was the
author of this epistle. This is based on
statements in chapters 1 and 15, on the
style and argument put forth in die in¬
tervening chapters, and on the testimony
of all from ancient times who quote the
epistle.

The only questions raised regarding
authorship concern chapter 16 and die

492

ROMANS

doxologies. In 16:3-16 there is a long
list of persons to whom greetings are
sent. Priscilla and Aquila are mentioned
in 16:3-5, but Acts 18:18,19 declares
that Paul left them in Ephesus. Because
of this, some have concluded that Romans
16, containing these names, originally
was addressed by Paul to Ephesus.
Epaenetus is mentioned in 16:5, where
he is referred to as the first fruits of Asia
(i.e., of Asia Minor). This also is assumed
to support the conclusion that this section
was written to Ephesus. But the evidence
does not demand this conclusion. Pris¬
cilla and Aquila traveled a great deal.
Since they originally came from Italy
(Acts 18:2), it would not be strange for
them to return. The fact that Epaenetus
was the first convert of Asia Minor does
not prove that he lived there all of his
life. One of Pauls consistent practices
was that he did not send greetings by
name to individuals in places where he
personally had ministered (cf. I Cor, II
Cor, I and II Thess, Phil, Eph [Ephesus
and Asia Minor], and Gal). But in Romans
and Colossians he does greet persons by
name. In these places where he had not
been he could include everyone he knew,
in order to establish rapport. Or if he
made a selection, the purpose would be
evident, so that no one would feel
slighted.

In the Authorized (King James) Version
of Romans, there are five doxologies or
benedictions — 15:13; 15:33; 16:20; 16:
24; 16:25-27. In each of these, either
God or Christ is besought to do some¬
thing, to be with the readers, or to pro¬
vide the readers with grace. The first
(15:13) concludes the section in which
Paul sets forth the ethical conduct of a
Christian and the need for Christians to
live in harmony and understanding with
each other. The second (15:33) ends a
section where Paul tells of his travel
plans and his bringing of a collection to
Jerusalem, and asks prayer in regard to
this collection and his coming to the
Romans. The third (16:20) follows a
warning against those whose actions and
speech are contrary to that which they
have been taught. Paul assures his readers
that God, who brings peace, will soon
crush Satan under their feet. Meanwhile,
Paul expresses his earnest desire that the
grace of the Lord Jesus may be their
portion. The fourth in the Authorized
Version (16:24), not having good manu¬
script evidence behind it, is omitted in
all modem versions based upon a better
Greek text. The last (16:25-27) is the

most interesting of all because it is found
in various places in the ancient manu¬
scripts. The Alexandrian textual family,
and the Manuscript D from the West¬
ern textual family have this rather long
doxology at the very end of chapter 16.
This is where it belongs. Some other
manuscripts place it after 14:23. A few
put it both after 14:23 and at 16:25-27.
One manuscript, G, omits this doxology
altogether. The papyrus manuscript, P 4U ,
puts it after 15:33.

Some scholars have tried to show that
the content of this last doxology stamps
it as having been composed in the second
century as a liturgical formula of conclu¬
sion (cf. John Knox, “Romans,” The In¬
terpreters Bible , IX, 365-68). Dr. Hort,
almost a century ago, carefully compared
its phrases with,phrases in Pauls earlier
and later epistles and found a remark¬
able number of similarities (F. J. A. Hort,
“On the End of the Epistle to the Ro¬
mans,” in Biblical Essays , compiled by
J. B. Lightfoot, pp. 324-329). Hence
there is good evidence to support Pauls
authorship of this final doxology beyond
the fact that it is found at or near the
end of Romans.

But why should this doxology at the
end of Romans appear in different places
in the various manuscripts? A number of
factors may have played a part. Origen,
in his commentary on the Epistle to the
Romans, declares that the heretic Mar-
cion (who flourished a.d. 138 — 150)
cut away all of Romans from 14:23 to the
end. Followers of Marcion would pro¬
duce copies that stop at this point. Also,
the section headings—terse phrases de¬
scribing the content—are absent from the
last two chapters in two manuscripts of
the Vulgate—Codex Amiatinus and Cod-
dex Fuldensis. The omission of these
chapters from public reading would have
influenced the placing of die doxology.
Again, Paul, or the Christians at Rome
immediately after his death, may have
shortened the epistle in order to circulate
it to other churches. The very fact that
we have so many early manuscripts of
Romans permits us to see some of these
deviations and to note what the best
manuscripts have done. Whether we
consider the manuscripts of highest
quality (the most important) or their
total quantity, most of them include all
of Romans except 16:24, which was
clearly not a part of the original text.

This letter was written by Paul on his
third missionary journey. Since the
apostle spent three months in Greece

493

ROMANS

(Acts 20:3) and he recommends Phoebe,
the deaconess from Cenchrea (eastern
seaport of Corinth) who probably carried
the letter to Rome, it is very likely that
the letter was written from Corinth. But
it is possible that another Grecian city,
such as Philippi, was the place. Dates for
the epistle have ranged from a.d. 53 to
a.d. 58. The years 55 or 56 seem to be
the most likely dates for the letter.

Occasion and Purpose for Writing . The
apostle planned to leave Greece and go
to Palestine with the collection he had
gathered from the Gentile churches. Paul
wanted this collection to be presented to
the poor saints at Jerusalem by him per¬
sonally along with representatives from
the Gentile churches. He felt that this
gesture by the Gentiles would show their
love for their Christian brothers in Pales¬
tine and demonstrate the unity of the
church. He then intended to go to Rome.
From Rome he wanted to go to Spain.
Before Paul turned his back for a time
on his westerly goals, he penned this
mighty letter to the Romans and sent
it westward.

What kind of a writing is Romans? It
is a letter to a group (or groups) of be¬
lievers in Rome. The fact that it ex¬
presses mighty, profound, and sublime
thoughts about God does not invalidate
the classification of this book as a letter.
Paul had prayed for the readers unceas¬
ingly (1:9,10) and longed to have fellow¬
ship with them (1:11). He wanted them
to pray for him because of the dangers
that threatened (15:30-32). Hence Rom¬
ans is not a systematic doctrinal treatise.
Pauls thoughts are developed logically,
but he surely does not try to present all
of his doctrinal teaching. Nor is Romans
a controversial essay—a polemic for
Pauline Christianity against Jewish Chris¬
tianity. The unity and oneness of believers
is central in the metaphor of the olive
tree in Romans 11.

Romans is a letter of instruction touch¬
ing upon those main truths of the Gospel
that Paul felt were needed by those in
Rome. Since the needs of Gentiles were

similar whether they were in Rome or
Colosse, there is a universal note in the
teaching. Romans is a summary of key
truths that Paul taught in the churches
where he spent some time proclaiming
the Gospel. One reason this epistle has
had such wide influence is that God
guided his servant to present these superb
thoughts in a letter so that scholar and
layman alike could lay hold of truths
that would shape their eternal destiny.

Unfolding of the Thought . Paul begins
with some preliminary comments to pre¬
pare the reader for all that he intends to
write (1:1-17), and so establishes excellent
rapport between himself and his readers.
Then he launches forth into the subject
of the importance of righteousness in
mans relations with God (1:18—8:39).
He first graphically points out that man
is not righteous, then carefully answers
the question: How does a man become
righteous before God? He re-enforces
this with a discussion of how a man
should live who has become righteous
before God. Being a Jew, Paul looked at
mankind as divided into two classes—
Jew and Gentile. As a Christian, how
should he look at these two divisions? He
answers this when he surveys the plan
of God for Jew and Gentile (9:1—11:36).
Here he lays a distinct basis for a
Christian philosophy of history. Then,
coming to the area of application, he
gives specific exhortations for Roman
Christians concerning their outlook, at¬
titude, and action (12:1—15:13). In
conclusion he shows his deep interest in
the Roman believers (15:14—16:27).
They were in his territory and he in¬
tended to visit them. Until that was pos¬
sible, he had to send greetings by mail,
give a final warning, and commit diem to
God, who alone could establish them.

In studying Romans, we must not for¬
get the whole of which each individual
passage is only a part. To tear a passage
out of its context is always harmful; in
Romans it may bring a complete reversal
of Paul's meaning.

OUTLINE

I. Opening affirmations of Paul, the apostle. 1:1-17.

A. Identity of the writer disclosed. 1:1.

B. The Gospel identified with Jesus Christ. 1:2-5.

C. Readers addressed. 1:6,7.

D. Pauls interest in the Romans, part of a larger concern. 1:8-15.

E. Nature and content of the Gospel summarized. 1:16,17.

494

ROMANS

II. Righteousness—the key to man's relationship to God. 1:18—8:39.

A. Righteousness as the necessary status of men before God. 1:18—5:21.

1. Man's failure to attain righteousness. 1:18—3:20.

a. Default of the Gentiles. 1:18-32.

b. Default of the man who judges in contrast with Gods righteous
judgment. 2:1-16.

c. Default of the Jew. 2:17-29.

d. Objections to Paul's teaching on man's default. 3:1-8.

e. Default of all mankind before God. 3:9-20.

2. Righteousness attained by faith, not by legalistic works. 3:21-31.

3. Righteousness by faith in the life of Abraham. 4:1-25.

a. His righteousness attained by faith, not by works. 4:1-8.

b. Abraham made the father of all who believe by his faith prior to
circumcision. 4:9-12.

c. Realization of the promise brought by faith, not by law. 4:13-16.

d. God, Master of death, the object of faith for both Abraham and the
Christian. 4:17-25.

4. Centrality of the righteousness by faith in individual lives and in the
framework of history. 5:1-21.

a. Effects of the righteousness by faith upon the recipients. 5:1-11.

b. Effects of Adam's disobedience and Christ's obedience. 5:12-21.

B. Righteousness as the manner of Christian living before God. 6:1—8:39.

1. Fallacy of sinning that grace might abound. 6:1-14.

2. Fallacy of sinning because believers are under grace, not law. 6:15—
7:6.

a. Allegiance, fruit, destiny. 6:15-23.

b. Annulment and new alignment caused by death. 7:1-6.

3. Questions raised by the struggle against sin. 7:7-25.

a. Is the Law sin? 7:7-12.

b. Is that which is good the cause of death? 7:13,14.

c. How can the conflict within be resolved? 7:15-25.

4. Victory through the Spirit connected with the purpose and action of
God. 8:1-39.

a. Deliverance from sin and death by the activity of Father, Son, and
Spirit. 8:1-4.

b. The mind-set of the flesh versus that of the Spirit. 8:5-13.

c. Guidance and witness of the Spirit. 8:14-17.

d. Completion of redemption awaited by creation and believers alike.
8:18-25.

e. Intercessory ministry of the Spirit. 8:26,27.

f. Purpose of God for those loving him. 8:28-30.

g. Triumph of believers over all opposition. 8:31-39.

III. Israel and the Gentiles in the plan of God. 9:1—11:36.

A. Concern of Paul for his own people, Israel. 9:1-5.

B. God free, righteous, and sovereign in his dealing with Israel and with all
men. 9:6-29.

1. God's choice of Isaac rather than the other sons of Abraham. 9:6-9.

2. God's choice of Jacob rather than Esau. 9:10-13.

3. God's mercy toward Israel and hardening of Pharaoh. 9:14-18.

4. God's control over vessels of wrath and mercy. 9:19-24.

5. God's testimony in Hosea and Isaiah to an extension and limitation of
his saving work. 9:25-29.

C. Failure of Israel and success of the Gentiles. 9:30—10:21.

1. Attainment by Gentiles of what Israel missed. 9:30-33.

2. Israel's ignorance of God's righteousness. 10:1-3.

3. Connection between the righteousness of faith and the object of faith.
10:4-15.

4. Good tidings rejected. 10:16-21.

D. Situation of Israel in Paul's day. 11:1-10.

E. Israel's prospects for the future. 11:11-36.

1. Degree of blessing from Israel's fall and fullness. 11:11-15.

2. Individual Gentile's lack of grounds for boasting. 11:16-21.

495

ROMANS

3. Goodness and severity of God disclosed by his response to belief and
unbelief. 11:22-24.

4. Salvation for the people of Israel. 11:25-27.

5. Gods mercy to all magnified by his action in history. 11:28-32.

6. Excellence and glory of God—the Source, Sustainer, and Goal of all
things. 11:33-36.

IV. Attitude ana conduct expected of Christians at Rome. 12:1—15:13.

A. Consecration of body and mind. 12:1,2.

B. Humility in the use of God's gifts. 12:3-8.

C. Character traits to be exemplified. 12:9-21.

D. Submission to governmental authorities to be accompanied by a loving, up¬
right manner of life. 13:1-14.

E. Tolerance necessary for those with strong and weak consciences. 14:1—
15:13.

1. Differences of opinion over food or special days. 14:1-6.

2. Judgment by the Lord, not by ones brother. 14:7-12.

3. Removal of stumbling blocks. 14:13-23.

4. The strong to help the weak rather than please themselves. 15:1-3.

5. Glory brought to God by endurance, consolation, and harmony. 15:4-6.

6. Ministry of Christ designed for both Jew and Gentile. 15:7-13.

V. Items of personal interest and care for the readers. 15:14—16:27.

A. Pauls reason for writing boldly to mature readers. 15:14-16.

B. Supernatural confirmation of Pauls pioneer missionary work. 15:17-21.

C. Travel plans: Jerusalem, Rome, Spain. 15:22-29.

D. Specific requests for prayer. 15:30-33.

E. Recommendation of Phoebe. 16:1,2.

F. Particular greetings to individuals and groups. 16:3-16.

G. Dangerous character of those who teach false doctrine. 16:17-20.

H. Greetings from Paul's associates in Corinth. 16:21-23.

I. Establishment of believers by the sovereign God of history. 16:25-27.

496

ROMANS 1:1-3

ROMANS

CHAPTER 1

PAUL, a servant of Jesus Christ, called to be
an apostle, separated unto the gospel of
God,

2. (Which he had promised afore by his
prophets in the holy Scriptures,)

3. Concerning his Son Jesus Christ our^
Lord, which was made of the seed of David*
according to the flesh;

COMMENTARY

I. Opening Affirmations of Paul, the
Apostle. 1:1-17.

The length of the introduction shows
that Paul attached great importance to
this letter. Observe the spirit of dedication
that permeates these opening lines. Note
also how quickly he shifts from one
thought to another.

A. Identity of the Writer Disclosed.
1:1. The word for servant really means a
slave. For Paul, this expression said that
he belonged to Jesus Christ. He was
Christs property, and, as such, he had a
divinely appointed task to perform. His
call to be an apostle came to him clearly
in Damascus (Acts 9:15,16; 22:14,15;
26:16-18). He was in a state of being set
apart unto the Gospel of God. In Gala¬
tians Paul traces this call back to his
birth (Gal 1:15), but here in Romans he
stresses the purpose for his being set
apart: for the good news which God had
brought into being. Paul had a divine
Master, a divine office, and a divine
message.

B. The Gospel Identified with Jesus
Christ. 1:2-5. In these verses the Gospel
is viewed in two dimensions — the his¬
torical and the personal.

2. Historically, God had proclaimed
this good news in advance, by special
agents, his prophets. The record of what
they proclaimed is found in the holy
scriptures. The latter is a technical
designation for all the parts of Scrip¬
ture, the Scripture as a whole.

3. God’s good news is about his Son.
Paul stresses first his humanity: who was
born from the seed of David as far as his
physical descent was concerned. Here is
a stress upon his birth. He became man.

4. Next he stresses the quality of his
being as Son of God: who was power¬
fully declared to be Son of God by the
resurrection of the dead. In every in¬
stance where Paul uses the word “dead”
after the word “resurrection,” the Greek
word “dead” is in the plural. Sometimes
he explicitly means a resurrection of in¬
dividuals (cf. I Cor 15:12,13,21,42).
But here in Rom 1:4 and also in Acts 26:
23 he is referring to the resurrection of

497

ROMANS 1:4-7

4. And declared to be the Son of God
with power, according to the Spirit of holi¬
ness, by the resurrection from the dead:

5. By whom we have received grace and
apostleship, for obedience to the faith among
all nations, for his name:

6. Among whom are ye also the called of
Jesus Christ:

7. To all that be in Rome, beloved of
God, called to be saints: Grace to you, and
peace, from God our Father and the Lord
Jesus Christ.

Jesus Christ. Yet the term "dead” is in
the plural. Hence in the resurrection of
this individual there is implicit the resur¬
rection of all who will be raised by him.
But explicitly in Rom 1:4 Paul is referring
to the victory of Christ over death (cf. 6:
9). The use of the plural here is a stylistic
trait of the writer.

In accordance with the Spirit of Holi¬
ness. The resurrection from die dead was
a fact proclaimed by Christians. But the
powerful declaration of Jesus as Son of
God by his resurrection was the work of
the Holy Spirit in illuminating the full
meaning of the historical fact. Some
scholars take “spirit of Holiness” to be a
strengthened form of “the Holy Spirit”
(see Arndt, hagidsyne , p. 10). Others take
the phrase to refer to Christs human
spirit, which was characterized by great
holiness —“in relation to the (his) spirit
of holiness” (see Sanday and Headlam,
ICC, p. 9; cf. Arndt, pneuma, 2, p.
681). Another view equates “holiness”
here with Deity or God. But the Spirit of
God, according to this view, is not the
Holy Spirit but the Creative Living
Principle, God operative in human affairs
(see Otto Procksch, TWNT, I, 116:
“Christ s Deity becomes clear by the res¬
urrection in which the new creation
shows itself according to the Principle of
...Deity”). Being born (1:3; AV, was
made) asserts origination. Being declared
(v. 4) asserts the designation of what is.
Hence the human and the divine are con¬
trasted in these two verses. One must de¬
cide whether the phrase, pneuma hagio-
synes (Spirit of Holiness, spirit of holiness,
Creative Principle of Deity), modifies the
declaration, or describes the person of
Christ, or conveys the idea of the activity
of God in the world. The first interpreta¬
tion, which certainly appears to be the
best, calls for the translation, “Spirit of
Holiness.”

5. Through the Son Paul had received
grace and his apostleship. The phrase,
for his name (AV), should be tied to
apostleship—an apostleship, literally, on
behalf of his name.

C. Readers Addressed. 1:6,7. It is clear
from these verses that the “Romans” ad¬
dressed were among the Gentiles. Twice
Paul stresses the fact that they were
called. They were called to be saints.
The idea behind the word “saint” is not
that of someone cut off from all associa¬
tion with others but of one who is con¬
secrated to God . The impact on society
of a group of believers who are conse-

498

ROMANS 1:8-10

8. First, I thank my God through Jesus
Christ for you all, that your faith is spoken of
throughout the whole world.

9. For God is my witness, whom I serve
with my spirit in the gospel of his Son, that
without ceasing I make mention of you al¬
ways in my prayers;

10. Making request, if by any means now
at length I might have a prosperous journey
by the will of God to come unto you.

crated or dedicated to God ought never
to be minimized. The words grace and
peace represent a Christian formula of
greeting in letters (see Rom 1:7; I Cor
1:3; II Cor 1:2; Gal 1:3; Eph 1:2; Phil
1:2; Col 1:2; I Thess 1:1; II Thess 1:2;
Tit 1:4; Phm 3; I Pet 1:2; II Pet 1:2; I
Tim 1:2; II Tim 1:2; II Jn 3). Grace
(charis) is here used in place of a com¬
mon Greek expression, chairein, which
means “greetings.” Peace has a Hebrew
and Aramaic parallel, shdom , which
carries the complex idea of prosperity,
good health, and success. But this Chris¬
tian greeting stresses what God has done
in the lives of believers. Yet the student
must always remember that this is a
formula of greeting — not an independent
reference to grace and peace. The
phrase must be taken as a whole: May
grace and peace be to you from God our
Father and from the Lord Jesus Christ.

D. Pauls Interest in the Romans
Part of a Larger Concern. 1:8-15. Paul
tells his readers about his longstanding
desire to visit them. Such a visit, he felt,
would help not only the Romans but
also himself. Rome, with its cross section
of humanity, epitomized the various kinds
of people to whom the apostle had an ob¬
ligation.

8. 1 thank my God. The frequency of
thanksgivings at the beginnings of Pauls
epistles is a testimony to Pauls closeness
to God and his cheerful outlook (euchar-
isted, “to give thanks”: Rom 1:8; I Cor
1:4; Eph 1:16; Col 1:3; I Thess 1:2; II
Thess 1:3; Phm 4; charin echo , “to be
grateful, thankful”: I Tim 1:12; II Tim
1:3). Note that thanks as well as peti¬
tions are rendered to God through Jesus
Christ. The object for thanksgiving is
specifically stated.

9. Observe the stress here on the in¬
ward aspect of service — whom I serve in
my spirit (ASV). God, who knew the
inward man, would testify to Paul's in¬
terest in the Romans.

10. Not only did the apostle mention
the Romans frequently in his prayers, but
he prayed always about coming to them.
Here one sees that although Paul ear¬
nestly prayed to be in the will of God in
this matter, he was not sure, at the time
of writing, whether it was God's will
for him to go to Rome. Here are his own
words: praying whether now at last I
may perhaps succeed in coming ... to
you. God had not said “No”; so Paul con¬
tinued to pray.

499

ROMANS 1:11-15

11. For I long to see you, that I may im¬
part unto you some spiritual gilt, to the end
ye may be established;

12. That is, that I may be comforted to¬
gether with you by the mutual faith both of
you and me.

13. Now 1 would not have you ignorant,
brethren, that oftentimes 1 purposed to come
unto you, (but was let hitherto,) that 1 might
have some fruit among you also, even as
among other Gentiles.

14. I am debtor both to the Greeks, and
to the Barbarians; both to the wise, and to
the unwise.

15. So, as much as in me is, 1 am ready to
preach the gospel to you that are at Rome
also.

11. The spiritual gift was what Paul
desired to impart to the Romans for their
strengthening. This was not some special

ift, such as Paul lists in Rom 12:6-8,
ut rather a growing knowledge of vari¬
ous truths of God that would enable
them to be better Christians.

12. Encouragement or comfort would
come to Paul as well as to his readers if
he could visit them. Even this great
evangelist, who perhaps has never been
equaled in spiritual stature, says plainly
that he needed the encouragement that
comes in Christian fellowship. Thus we
dare not underestimate the importance of
Christian fellowship for Christian growth.
The mutual faith is simply the fact that
both Paul and his readers were Chris¬
tians. Observe how the pronouns make
this faith personal — your faith and mine.

13. The last phrase in this verse
should be tied to the verb “purposed.” I
purposed to come in order that I might
have ... fniit among you ... The readers
in Rome Were Gentiles, and Paul hoped
to have the same results from ministering
to them as he had had with other Gen¬
tiles he had visited.

14,15. The apostle saw himself as a
debtor to those who spoke Greek and to
those who did not (Barbarians). This is
a language-cultural division of mankind.
The second pair of contrasts in 1:14
deals with intellectual learning and
achievement. A wise man is one
with a trained intellect. An unwise
man or unintelligent man discloses
his foolishness in what he does.
Representatives of all of these classes
were found in Rome. To all of these
Paul felt impelled to proclaim the
good news. Hence he speaks of his
eagerness to proclaim good tidings there.
It is important to note that he expected
to reach all these classes as he ministered
to Roman believers — to you who are in
Rome also. Hence, although Christianity
found most of its adherents among mem¬
bers of the lower strata of society (cf. I
Cor 1:26-29), there was a compelling
urgency to reach all classes of men.

E. Nature and Content of the Gospel
Summarized. 1:16,17. In these verses
one finds three factors: (1) Pauls attitude
toward the Gospel; (2) the nature of the
Gospel; and (3) the content of the Gospel.
These verses indicate that the good news
of the Christian faith is not a system of
philosophy or a code of ethics.

16. In contrast to a series of abstract
ideas, the Gospel or good news is dy-

500

ROMANS 1:16-17

16. For I am not ashamed of the gospel of
Christ: for it is the power of God unto salva¬
tion to every one that believeth; to the Jew
first, and also to the Greek.

17. For therein is the righteousness of
God revealed from faith to faith: as it is writ¬
ten, The just shall live by faith.

namic. Paul was not ashamed of the Gos¬
pel. The phrase of Christ (AV) is not
found in the best manuscripts ana should
be omitted. Paul was not ashamed of
the Gospel because this good news is
God's power, the purpose and goal of
which is to bring about deliverance or
salvation. A man obtains such salvation
when his constant individual response to
the Gospel is trust and belief — to every
one in the process of believing.

The Greek word pisteuo is a profound
word. Belief in the content of the Gospel
is only part of its meaning. Above this it
means trust or personal commitment, to
the extent of handing over ones self to
another person. Though belief does in¬
volve response to a truth or a series of
truths, this response is not mere intellec¬
tual assent but rather wholehearted in¬
volvement in the truth believed. To be¬
lieve in Christ is to commit oneself to
him. To trust Christ is to become totally
involved in the eternal truths taught
by him and about him in the NT. Such
total involvement brings moral earnest¬
ness, a dedication and consecration ap¬
parent in every aspect of life. Note that
although the salvation spoken of here is
to the Jew first, the Gentile experiences
the same salvation.

17. Therein. In the Gospel the right¬
eousness is revealed which God bestows,
produces, imputes. The rest of Romans
tells more about what is involved in
this righteousness. Here Paul stresses
that righteousness is from faith to faith.
This righteousness (which God brings
into being) comes to the Christian only
because of faith. As the believer be¬
comes increasingly aware of all that
Gods righteousness signifies, he must
still commit himself if he is to receive
God's righteousness.

The order of words in the last part
of the verse is this: the just by faith snail
live. Here one sees the danger of follow¬
ing the Greek word order too literally.
It might imply that a man being just in
some other way could not live even if
he met the requirement of being just!
Faith is put first for emphasis to show
that faith is essential for a man to be
just. Greek dikaios , just, may also be
translated upright or righteous; hence
the rendering: the just (upright, right¬
eous) shall live by faith. Does the living
referred to here describe the temporal
sequence of life immediately ahead or
does it refer only to eternal life? Bauer
in the lexicon translated and edited by
Arndt and Gingrich asserts that "the di-

501

ROMANS 1:18-19

18. For the wrath of God is revealed from
heaven against all ungodliness and unright¬
eousness of men, who hold the truth in un¬
righteousness;

19. Because that which may be known of
God is manifest in them; for God hath
showed it unto them.

viding line between the present and the
future life is sometimes non-existent or
at least not discernible” (Arndt, zad, 2.
b., p. 337). He would translate this
clause: he that is just through faith will
have life. How great is the role of faith
in a mans being just, in the life he now
lives, and in the life which is to come!

H. Righteousness — The Key to Mans
Relationship to God. 1:18—8:39.

Here Paul grapples with great issues
of life. How can a man be righteous in
the sight of God? How is man affected
by the action of Adam and of Christ?
How should a man who is righteous
live? How can he live in this way?

A. Righteousness as the Necessary
Status of Men before God. 1:18—5:21.
Righteousness is necessary for men. This
necessity is grounded in the nature and
being of God.

1) Man’s Failure To Attain Righteous¬
ness. 1:18—3:20.

The reason why righteousness is so
important is that man does not have it.
First, he must be made aware that he
does not have it. Throughout the ages
there have been those who felt that God
ought to be pleased with their character.
In these chapters Paul proceeds to show
the shallowness of such an outlook.

a) Default of the Gentiles. 1:18-32.

18. The righteousness and wrath of
God both express divine action toward
man. Righteousness is Gods response
toward faith or trust; wrath is his reac¬
tion to godlessness and unrighteousness.
Both clearly reveal the response of God.
What does a godless or unrighteous man
do? He holds down or suppresses the
truth (present participle) in the sphere
of unrighteousness where he is living.
He wants to avoid the truth about what
he is and about what he is doing. So he
foolishly tries to get rid of the truth.

19. The truth comes to man in his
sphere of unrighteousness. Because what
can be known about God. Here is the
assertion that God is knowable. Is mani¬
fest in them. This could also be trans¬
lated is visible to them (Arndt, phan-
eros y p. 860; en, IV, 4. a, p. 260) or is
manifest among them. The context cer¬
tainly favors the latter two. Why is God
knowable? He acts. God has made
known or revealed (AV, shewed) what
can be known about himself to men. This

502

ROMANS 1:20-23

20. For the invisible things of him from
the creation of the world are clearly seen,
being understood by the things that are
made, even his eternal power and Godhead;
so that they are without excuse:

21. Because that, when they knew God,
they glorified him not as God, neither were
thankful; but became vain in their imagina¬
tions, and their foolish heart was darkened.

22. Professing themselves to be wise, they
became fools,

23. And changed the glory of the uncor¬
ruptible God into an image made like to cor¬
ruptible man, and to birds, and four-footed
beasts, and creeping things.

revelation is a self-disclosure that God
may carry out in any way he pleases.

20. The invisible things of him. This
phrase refers to Gods invisible nature or
attributes. From the creation of the world
are clearly seen. Paul makes a bold as¬
sertion here. From the time that God
brought the world into being, his in¬
visible attributes — characteristics which
declare him to be God — are perceived
clearly. By whom and how are they per¬
ceived clearly? Being understood in thte
things that are made. In is a better trans¬
lation than the by of the AV. The in¬
visible attributes of God are understood
by men, who can engage in rational re¬
flection and understanding. What is the
basis for their understanding? It is in the
things that are made (poiema). The word
poiema means "what is made,” "work,”
or "creation.” Bauer translates it: in the
things that have been made (Arndt, ka-
thorad, p. 393) or by the things he has
created (Arndt, poiema , p. 689). The
noun is in the plural. In classical Greek
the word is used in the plural to refer
to works, to poems, to fiction, deeds or
acts —i.e., anything made or done (LSJ.
p. 1429). The word poiema is found
thirty times in the LXX. Except for one
occurrence, it translates the Hebrew
word maaseh , "deed,” or “work.” In
the one exception it translates the He¬
brew pd’al, "doing,” "deed,” or "work.”
Therefore, it is clear that the things
which God has created are said to tes¬
tify to his invisible nature.

To what aspect of the invisible nature
of God do they testify? Paul is specific
—to his eternal power. In creation the
everlasting or perpetual power of God
is seen. As man's skill in exploring space'
and in analyzing the structure of the
atom grows, so he ought to grow in his
awareness of Gods power. And Godhead.
The Creator who has shown such un¬
limited power is the supreme Being
with whom men must reckon. By observ¬
ing his work, men are confronted with
the living God. As a result, they are
without excuse.

21-23. Paul enumerates the things men
put in the place of the living God. What
a tragic list of substitutions! Because,
although they knew God. Here are men
who were brought face to face with
God's works and with God, so that
they knew him. But they did not re¬
spond to this knowledge as they should
have. They did not glorify (praise,
honor, magnify) him as God; neither
did they return thanks to him.’ These

503

ROMANS 1:24-27

24. Wherefore God also gave them up to
uncleanness, through the lusts of their own
hearts, to dishonor their own bodies between
themselves:

25. Who changed the truth of God into a
lie, and worshipped and served the creature
more than the Creator, who is blessed for
ever. Amen.

26. For this cause God gave them up unto
vile affections: for even their women did
change the natural use into that which is
against nature:

27. And likewise also the men, leaving the
natural use of the woman, burned in their
lust one toward another; men with men
working that which is unseemly, and receiv¬
ing in themselves that recompense of their
error which was meet.

failures show what should be man's
chief end: to glorify the Lord for what
he is and to return thanks for what he
has done.

The thoughts of these Gentiles turned
to worthless things. Their senseless mind
was darkened. To reject God, to turn
away from the light, naturally brings
darkness. This darkness came into their
inner being—the mind, reasonings, emo¬
tions, etc. In their idolatry, i.e., in then-
creating substitutes for the being of God,
they actually thought they were wise.
Worthless thoughts quickly brought
worthless objects of worship.

24,25. Verses 24,26,28 all repeat the
same solemn phrase: God handed them
over unto. The Lord hands men over
to the consequences of that which they
have chosen for themselves. When men
choose an evil manner of life, they also
choose the consequences such a manner
of life brings. This is proof that God
has established a moral universe. In the
desires (lusts, AV) which originated
from their hearts (or, which their heads
produced, v. 24). The word translated
“desire” may refer to that which is
either good or bad. Here it is obviously
an evil desire. The translation “lust”
conveys the idea of sensuality, which
fits into the context of uncleanness. No¬
tice that God hands men over to the
very things which they desire. As a re¬
sult their bodies are dishonored among
them. Idolatry consists in worshiping
and serving the creature (v. 25); in
sensuality man worships and serves him¬
self.

26,27. Uncleanness always generates
more uncleanness. Here is a divine judg¬
ment in which God handed the Gentiles
over to disgraceful passions. Women are
charged with homosexuality in verse 26
and men in verse 27. Paul uses straight¬
forward language to condemn perversion
of sex from its rightful place in die mar¬
riage relationship. He regards the union
of the sexes in marriage as a natural re¬
lationship (AV, natural use). But here
women exchanged natural sex relations
for that which is contrary to nature. The
men did the same thing. Paul pictures the
depravity and degradation of men in¬
flamed with sensual desire for each other.
This is followed by the note of judg¬
ment. In themselves ... that recompense
. . . which was necessary. Paul does not
go into detail as to the exact nature of
the judgment—the psychological and
physical consequences. But the nature
of the penalty is said to correspond to

504

ROMANS 1:28-2:2

28. And even as they did not like to retain
God in their knowledge, God gave them
over to a reprobate mind, to do those things
which are not convenient;

29. Being filled with all unrighteousness,
fornication, wickedness, covetousness, mali¬
ciousness; full of envy, murder, debate, de¬
ceit, malignity; whisperers,

30. Backbiters, haters of God, despiteful,
proud, boasters, inventors of evil things, dis¬
obedient to parents,

31. Without understanding, covenant-
breakers, without natural affection, implaca¬
ble, unmerciful:

32. Who, knowing the judgment of God,
that they which commit such things are wor¬
thy of death, not only do the same, but have
pleasure in them that do them*

CHAPTER 2

THEREFORE thou art inexcusable, O man,
whosoever thou art that judgest: for wherein
thou judgest another, thou condemnest thy¬
self; for thou that judgest doest the same
things.

2. But we are sure that the judgment of
God is according to truth against them
which commit such things.

the enormity of the sin.

28-32. Those who did not see fit to
have God in their knowledge were
handed over by God to a reprobate mind.
The Greek word has the meanings:
“base,” “unqualified,” “worthless,” “not
standing the test,” or “unapproved.” Here
is a mind with no stabilizing point on
which inward harmony may be built.
Such a mind can produce only that which
is improper (AV, not convenient) or
those things which are not fitting. The
list in verses 29-31 shows that such a
mind is at odds with itself and with its
fellow men. Anarchy and chaos come
from a mind that removes God from its
knowledge. In some good manuscripts
fornication (AV, v. 29) is not found. Whis¬
perers (AV) are gossipers or secret slan¬
derers. Backbiters (AV) are those who
seek to ruin or defame someone’s charac-
ter—vilifiers of character. The man who
ruins other people’s reputations himself be¬
comes repulsive. Note the unlovely com¬
bination set forth in verse 31: Senseless,
faithless, unloving, unmerciful. Implacable
is not found in the early, good manu¬
scripts. Remember that the people de¬
scribed here had opportunity to know the
requirements of God. Further, they knew
that death is the penalty of evil action.
Yet they not only sinned with pleasure
but applauded others who were sinning.
Their sin had reached a point where
they received a vicarious satisfaction in
the sinful deeds of others.

b) Default of the Man Who Judges
in Contrast with God’s Righteous Judg¬
ment. 2:1-16. The man Paul thinks of
as judging is not named as a Jew or
Gentile. It is likely that Paul had the
Jew in mind, since the man who was
judging had experienced God’s goodness
and forbearance in a distinct way. The
Lord’s recompense to each individual will
be according to the man’s works—not ac¬
cording to his privileges. God will judge
fairly, whether a man lived under the
Mosaic Law or apart from it.

1-4. The word judge (krindn) occurs
three times in verse 1. It means here to
pass unfavorable judgment by criticizing
or finding fault. The man who is inex¬
cusable is the one who has great power
of criticism but no self-discipline. The
judgment of God is rightly upon those
doing such things. Such things. The
actions of the critic are identical with
the actions of those whom he criticizes.
The catalogue of sins in Romans 1 is
fairly inclusive. Envy, gossip, and strife

505

ROMANS 2:3-11

3. And thinkest thou this, O man, that
judgest them which do such things, and
doest the same, that thou shalt escape the
judgment of God?

4. Or despisest thou the riches of his good¬
ness and forbearance and long-suffering; not
knowing that the goodness of God leadeth
thee to repentance?

5. But, after thy hardness and impenitent
heart, treasurest up unto thyself wrath
against the day of wrath and revelation of
the righteous judgment of God;

6. Who will render to every man ac¬
cording to his deeds:

7. To them who by patient continuance
in well doing seek for glory and honor and
immortality, eternal life:

8. But unto them that are contentious,
and do not obey the truth, but obey unright¬
eousness, indignation and wrath,

9. Tribulation and anguish, upon every
soul of man that doeth evil; of the Jew first,
and also of the Gentile;

10. But glory, honor, and peace, to every
man that worketh good; to the Jew first, and
also to the Gentile:

11. For there is no respect of persons with
God.

are looked upon as faults in others, but
the critic may excuse these things in him¬
self as “a rightful sense of need,” "a
simple statement of fact,” or “a coura¬
geous stand for the truth.” Paul appeals
to the mans conscience: Do you really
imagine . . . that you will escape die
condemnation of God (i.e., the sentence
pronounced by him)? The translation
despise (v. 4) may be too strong for fca-
taphroned in this context. It seems better
to render it: Or do you entertain wrong
ideas about (Arndt, p. 421) Gods good¬
ness, forbearance, patience? The word
repentance involves much more than a
turning away from a former practice.
It involves die beginning of a new re¬
ligious and moral life (see Arndt, pp.
513,514). Hence Gods goodness in not
bringing immediate punishment is no
evidence that the Lord is indifferent to
the sin. Far from it! By divine goodness
he wants to lead men to a new way of
life. To have wrong ideas about this is to
rest in a false complacency. The judg¬
ment of God is sure.

5-11. The Almighty examines man’s
conduct and judges him accordingly. A
man whose heart is hard and impenitent
stores up divine anger or wrath for him¬
self. God’s anger stored up in heaven
is the most tragic stockpile a man could
lay aside for himself. Observe the note
of individual judgment in verse 6. What
is the mood or outlook of those who
seek for glory, honor, and immortality?
With an outlook characterized by a per¬
severance in doing what is right (v. 7),
these contend for the goals listed. The
outcome is that they receive from the
Judge eternal life. Those who because
of strife are disobedient to the truth and
obey unrighteousness receive anger and
wrath. Works are always central in the
NT picture of judgment. They are an
outward indication of an individual’s in¬
ward trust or commitment. The Lord, of
course, looks at both the inward and the
outward. But the outward activity re¬
veals the inward conviction. One needs
only to compare the verb form in 2:9—
that constantly doeth evil-with that in
2:10—that constantly worketh the good
—to see that actions disclose convictions
(or the lack of them). This does not mean
that those who constantly do the good
have a full understanding of God. But
apart from a trust in God, which de¬
mands some knowledge, men will not
carry out constantly and with determina¬
tion that which God has said to be good.

12-16. Since there is no partiality with

506

ROMANS 2:12-15

12. For as many as have sinned without
law shall also perish without law; and as
many as have sinned in the law shall be
judged by the law;

13. (For not the hearers of the law are
just before God, but the doers of the law
shall be justified.

14. For when the Gentiles, which have
not the law, do by nature the things con¬
tained in the law, these, having not die law,
are a law unto themselves:

15. Which show the work of the law writ¬
ten in their hearts, their conscience also bear¬
ing witness, and their thoughts the mean
while accusing or else excusing one another;)

God, how does he treat those who sin
apart from the law and those who sin
under the law? The answer lies in the
phrases—shall perish and shall be pun¬
ished (v. 12). Both those living under
the law and those living apart from
the law are said to have sinned. The
aorist tense here (have sinned , AV)
stresses wholeness of action. It sum¬
marizes all the sins the individual has
committed during his life. For the sum
total of such sins, men who have not
had the opportunity of living under the
Mosaic law shall perish. Likewise, for the
sum total of their sins, those who have
lived under the law shall be punished.
Although different language is used to
describe God's judgment, this judgment
is sure and fairly dispensed, whether the
Mosaic law plays any part in the judg¬
ment or not. As far as judgment is con¬
cerned, what counts is performance, not
the being aware of this or that statute.
The doer of the law will be justified;
i.e., be acquitted , be pronounced right -
eous .

At this point a profound question
arises: Are the doers of the Law limited
to those who know and carry out the
Mosaic law? In 2:14 Paul answers “No”
to this question and shows why. The
Gentiles who have not the Mosaic law
may do by nature the things contained
in the law. The phrase by nature (physei)
has been interpreted to mean “by follow¬
ing the natural order of things” (see
Hans Lietzmann, Der Brief and die Rd-
mer , also Handbuch zum Neuen Testa¬
ment ; Excursus on Rom 2:14-16). But
the context here does not make the same
stress as in 1:20. Hence it seems much
better to take by nature to mean “instinc¬
tively.” What is involved in this type of
response? When Gentiles do instinctively
the requirements of the Law, they are
law (2:14). These show the manifestation
of the law written in their hearts. Such
Gentiles have an internal norm or stand¬
ard put in their hearts by God. This in¬
ternal standard is the basis both for the
response of their conscience and for their
reasoning. The conscience (v.15) is an
automatic intellectual response to a given
standard. In contrast, reason engages in
reflection. The thoughts resulting from
such reflection represent a weighed
value judgment in contrast to the auto¬
matic intellectual response of conscience.
The consciences of many associated in¬
dividuals bring about a mutual witness¬
ing together. Similarly the combined
value judgments of the group are circu-

507

ROMANS 2:16

16. In the day when God shall judge the lated. The resulting decisions sometimes
secrets of men by Jesus Christ according to reproach the individuals of the group and
my gospel. sometimes speak in their defense. Al¬

though Paul does not describe the full
content of this internal standard, he as¬
serts that it exists. We do know that
both the conscience and the reason can
decide that certain action is bad and
other action is good. Gentiles reacting
correctly to this standard are thus not
altogether without law. They are obedi¬
ent doers of the law which God put in
their hearts. It would seem best to con¬
nect 2:16 with 2:13: “The doers of the
law will be justified ... in the day in
which God will judge the secrets of
men.”

This passage may shed some light upon
the eternal destiny of those who have
never heard the Gospel. How will God
deal with such people in the day of judg¬
ment? These verses seem to indicate that
he will observe their actions just as he
will observe the actions of those who
knew the Law, and those who have
heard the Gospel, and that he will judge
all accordingly. Then, does not obedi¬
ence to this internal standard nullify
the principle of salvation by faith? No.
Faith is essential for those who obey the
internal standard and for those who obey
the Law or the Gospel. But how much
richer and fuller is our knowledge of God
as revealed through his Son! A seeking
for glory, honour, and immortality (v. 7)
could be mere selfishness. But a seeking
of these things with a determination to
do what is good (v. 7) means that the
seeker is aware of a standard of good¬
ness. If this standard were a mere ab¬
straction, how very difficult it would be
to persevere in goodness. But if the
standard is God himself—even though
imperfectly perceived (and who of us
perceives God perfectly?), faith or com¬
mittal to him will lay the basis for con¬
stant perseverance in that which is good.
Why then should we eagerly take the
Gospel to those who have never heard
it? First of all, because God has com¬
manded us to do so (Mt 28:19,20;
Acts 1:8). Secondly, it is essential be¬
cause of who God is that every individ¬
ual be confronted with the knowledge
of God (Isa 11:9; Hab 2:14; Isa 45:5,6;
52:10; 66:18,19; II Thess 1:8) and have
opportunity to commit himself to Him,
and to increase in knowledge of Him
(Jn 14:7; 17:3; II Cor 2:14; Tit 1:16;

I Jn 2:3-6; 5:19,20; Phil 3:8-10; II Pet
3:18). Finally, it is essential because of
who Christ is—the climax of God's reve-

508

ROMANS 2:17-26

17. Behold, thou art called a Jew, and
restest in the law, and makest thy boast of
God,

18. And knowest his will, and approvest
the things that are more excellent, being in¬
structed out of the law;

19. And art confident that thou thyself art
a guide of the blind, a light of them which
are in darkness,

20. An instructor of the foolish, a teacher
of babes, which hast the form of knowledge
and of the truth in the law.

21. Thou therefore which teachest an¬
other, teachest thou not thyself? thou that
preachest a man should not steal, dost thou
steal?

22. Thou that sayest a man should not
commit adultery, dost thou commit adul¬
tery? thou that abhorrest idols, dost thou
commit sacrilege?

23. Thou that makest thy boast of the
law, through breaking the law dishonorest
thou God?

24. For the name of God is blasphemed
among the Gentiles through you, as it is writ¬
ten.

25. For circumcision verily profiteth, if
thou keep the law: but if thou be a breaker
of the law, thy circumcision is made uncir-
cumcision.

26. Therefore, if the uncircumcision keep
the righteousness of the law, shall not his un¬
circumcision be counted for circumcision?

lation (Heb 1:1,2).

Since Christ is the supreme revelation
of God, and since the NT is the record
that confronts men with Christ, other
methods of divine revelation are seen
to be only fragmentary. This is especially
true of two methods discussed in Romans
1;2: (1) the testimony of the things
which are made (1:20); (2) the internal
standard put in the hearts (2:14,15).
Nevertheless, these are divinely chosen
channels the existence and function
of which Paul invites his readers to con¬
sider seriously.

e) Default of the Jew. 2:17-29. Here
Paul vividly pictures the Jew’s oppor¬
tunities, and points out how even these
did not bring the Jew to a life of obedi¬
ence and fellowship with God.

17-20. The failure of the Jew was the
more conspicuous because of his privi¬
leges and confidence. He relied upon the
Law. He boasted (gloried, prided him¬
self) in God. He knew God’s will. He
accepted as proved by testing the things
that really matter (or those things which
are essential). He could do this because
he was orally instructed in the Law. He
had heard the rabbis discuss the crucial
points. Because of such a background,
the Jew had confidence. He could give
help and instruction to the rest of men
because he was certain that he had the
embodiment of knowledge and of truth
in the Law (v. 20).

21-24. Paul presses home to the Jew
his defeat by asking if his practice con¬
forms to his teaching (2:21,22). You, who
teach another, teach yourself don’t you?
(v. 21) Why, of course, he did. In the
other three questions: Do you steal? Do
you commit adultery? Do you rob tem¬
ples? Paul does not say what kind of
answer he expects. But he points out that
the Jew, by transgressing the very Law
of which he was so proud, dishonored
God—the One who gave the Law. The
name of God was blasphemed among the
Gentiles because of the way the Jews
acted. The last phrase-just as it has
been written—does not refer to a par¬
ticular OT passage that speaks of the
sins of the Jews as causing God’s name to
be blasphemed. Rather, Paul seems to
have put together Isa 52:5 and Ezk 36:
21-23.

25-29. Here the apostle points out
what it means to be a true Jew. He shows
that a Gentile who keeps (the word phy-
lassd may also be translated observe , or
follow) the requirements of the law

509

ROMANS 2:27-3:2

27. And shall not uncircumcision which is
by nature, if it fulfil the law, judge thee, who
by the letter and circumcision dost transgress
the law?

28. For he is not a Jew, which is one out¬
wardly; neither is that circumcision, which
is outward in the flesh:

29. But he is a Jew, which is one in¬
wardly; and circumcision is that of the heart,
in the spirit, and not in the letter; whose
praise is not of men, but of God.

CHAPTER 3

WHAT advantage then hath the Jew? or
what profit is there of circumcision?

2. Much every way: chiefly, because that
unto them were coi'mitted die oracles of
God.

(v. 26) is a true Jew. The rite of circumci¬
sion declares only that a man is a Jew
providing he practices the Law. For a
Jew to become a transgressor of the
Law is really in God’s sight to become
uncircumcised. Not only is a Gentile a
true Jew if he observes the requirements
of the Law, but he who is physically un-
circumcised will sit in judgment over
the Jew who has the physical qualifica¬
tions but nothing by way of obedience
(v. 27). This is an assertion of Paul, not
a question. In verse 27 Paul stresses that
the Jew whom the Gentile will judge is
one who is a transgressor of the Law
though provided with the written code
and with circumcision (cf. dia , Arndt, III,
1, c, p. 179). Here is the tragedy of one
who had an objective written law and
the outward sign of God’s covenant with
his people, but who yet had never laid
hold of the reality. In a final parting word
to the Jew, Paul stresses that it is not
in externals but rather in the inward con¬
dition of the heart that a man is a true
Jew, i.e., a child of God (v. 29). True
circumcision is a heart kind of circum¬
cision (cf. Lev 26:41; Deut 10:16; 30:
6; Jer 4:4; 9:26; Acts 7:51). This true
circumcision is not in the sphere of le¬
gality—a written code —but rather in
the sphere of the spirit, i.e., the area of
the will.

d) Objections to Paul’s Teaching on
Man’s Default. 3:1-8. Paul is speaking
mostly about objections from Jews. But
the idea that God’s righteousness is ex¬
alted by man’s sin could come from any
opponent of Paul’s teaching.

1-4. What is the advantage of the
Jew? What is the use of circumcision?
These questions seem to be taken from
Paul’s experiences in proclaiming the
Gospel. Paul’s answer is: “Much in every
respect” (v. 2). He reminds his questioner
that to the Jews were committed the ora¬
cles of God. In classical Greek the word
logion (“oracle”) is used mostly of short
sayings originating from a divinity (Arndt,
p. 477). In Acts 7:38 the word is used
of the revelations that came to Moses.
In Heb 5:12 it is used in connection with
the initial elements belonging to the ora¬
cles or sayings of God. The passage in
Hebrews refers to a collective whole.
Peter says that if any man speak who has
received grace, he is to speak as the very
oracles or sayings of God (I Pet 4:11).
In Rom 3:2 the stress is on the prom¬
ises of God to the Jews. In all contexts
the “oracles” involve oral proclamation,

510

ROMANS 3:3-7

3. For what if some did not believe? shall
their unbelief make the faith of God without
effect?

4. God forbid: yea, let God be true, but
every man a liar; as it is written. That thou
mightest be justified in thy sayings, and
mightest overcome when thou art judged.

5. But if our unrighteousness commend
the righteousness of God, what shall we say?
Is God unrighteous who taketh vengeance?
(I speak as a man)

6. God forbid: for then how shall God
judge the world?

7. For if the truth of God hath more
abounded through my lie unto his glory;
why yet am I also judged as a sinner?

and refer to the living voice of God and
the truths which God spoke to men. God
entrusted these truths to the Jews over
long periods of time. The Jews collected
them, and they are recorded throughout
the OT. But the word logion itself stresses
the particular utterance of God. The
fact that all of these utterances came to
the Jews was certainly to their advantage.

Paul begins verse 3 with a question:
What then is the situation? The Jews had
these vital truths of God. But how did
they respond? Since some became un¬
faithful, their unfaithfulness will not
nullify the faithfulness of God, will it?
Paul quickly replies: By no means (far
from it). The word some does not nec¬
essarily mean a small part. The contrast
is between "part” and "whole.” Not only
is God faithful but also he is true. In
support of this the apostle quotes Ps 51:
4: “In order that you may be proved to be
right in your words and may win when
you are accused.” God is faithful, true,
and victorious, although the Jews, in
large part, may have become unfaithful.

5-8. The translation commend is not
satisfactory for synistemi . The word
really means to demonstrate or bring out.
If our unrighteousness — that of Jew and
Gentile — brings out the righteousness of
God, what then? God who inflicts wrath¬
ful punishment is not unrighteous, is he?
Paul tells us that he is speaking from a
human point of view. Then he replies, By
no means (v. 6). Paul is so concise in
the beginning of verse 6 that the full
force of his answer is lost. For other¬
wise, if the Lord does not inflict wrathful
punishment, how will God punish the
world? The fact that the divine righteous¬
ness shines more brightly against the
dark background of man’s unrighteous¬
ness has nothing to do with the Lord's
righteousness in judging and the condem¬
nation that must come. God must judge,
condemn, and punish because he is a holy
being. As a holy being he must deal with
every violation of holiness. Paul asserts
here the must without going into the why.
In verse 7 he puts the objection of his
questioner in a little different form, but
it is the same objection. But if by my lie
the truthfulness of God has shown itself
to be supremely great, to his glory (cf.
perisseuo , Arndt, p. 656), why ami in¬
deed still punished as a sinner? Previously
he dealt with the argument that the right¬
eousness of God stands out clearer
against the background of human sin.
Here he attacks the argument that the
truth of God becomes clearer when con-

511

ROMANS 3:8-14

8. And not rather, (as we be slanderously
reported, and as some affirm that we say,)
Let us do evil, that good may come? whose
damnation is just.

9. What then? are we better than they?
No, in no wise: for we have before proved
both Jews and Gentiles, that they are all
under sin;

10. As it is written, There is none right¬
eous, no, not one:

11. There is none that understandeth,
there is none that seeketh after God.

12. They are all gone out of the way, they
are together become unprofitable; there is
none that doeth good, no, not one.

13. Their throat is an open sepulchre;
with their tongues they have used deceit; the
poison of asps is under their lips:

14. Whose mouth is full of cursing and
bitterness:

trasted with human falsehood. At this
point Paul mentions the current carica¬
ture of his teaching concerning salvation
by grace: Let us ao evil, that good may
come (v. 8). To those who respond in
this way, Pauls only comment is: Whose
condemnation is deserved. These two
false arguments are based on die idea
that the Lord needs sin in order to dem¬
onstrate that he is God. He needs noth¬
ing of the kind. Since he is God, he will
in the presence of sin show himself to be
what he is. But how much more glorious
to see what and who he is in the sphere
of eternal fellowship with him than in
banishment from his presence, with all
the consequences thereof.

e) Default of All Mankind Before God.
3:9-20. PauJ concludes that this teaching
agrees with the OT and the role of the
Law, which is to bring about the con¬
sciousness of sin.

9. What then? (AV) ought to be ex¬
panded into: What then are we to con¬
clude? Before giving that conclusion, Paul
asks one more question. If this question
— Are we better than they? (AV) — con¬
cerns the Jews with whom Paul has been
dealing in the first part of chapter 3,
the verb proechometha ought to be
translated: Are we (Jews) excelled? That
is, Are we Jews in a worse position than
the Gentiles? To which Paul answers, Not
at all. But if the question refers to the
whole argument begun in 1:18, then tak¬
ing proechometha to be in the middle
voice, the translation should be: Can we
(the readers) hold anything before our¬
selves for protection? The verb proechd in
the middle means “to hold before oneself”
(see LSJ, p. 1479). The question would
then be: Do we have anything in our¬
selves to shield us from Gods wrath?
Paul’s answer is: Not at all. Because we
have already charged that both Jews
and Greeks are all under sin. The sinner
has no means within himself to deal with
sin. He is under sin, i.e., under the pow¬
er, rule, command, control of sin. He
needs help from without. His own re¬
sources cannot set him free.

10-18. In these verses Paul quotes a
number of OT passages: 3:10-12 from
Ps 14:1-3; 3:13 a,b from Ps 5:9; 3:13 c
from Ps 140:3; 3:14 from Ps 10:7;
3:15-17 from Isa 59:7,8; 3:18 from
Ps 36:1. The apostle does not
quote from the Hebrew text but from
the Greek version of the OT, the Sep-
tuagint (LXX). Sometimes he quotes it
exactly; other times he paraphrases or

512

ROMANS 3:15-20

15. Their feet are swift to shed blood:

16. Destruction and misery are in their
ways:

17. And the way of peace have they not
known:

18. There is no fear of God before their
eyes.

19. Now we know that what things soever
the law saith, it saith to them who are under
the law: that every mouth may be stopped,
and all the world may become guilty before
God.

20. Therefore by the deeds of the law
there shall no flesh be justified in his sight:
for by the law is the knowledge of sin.

abridges it; occasionally he is quite free
in his handling of the wording (see San-
day and Headlam, The Epistle to the Ro¬
mans, ICC, pp. 77-79). But the thought
of the OT is adequately conveyed. All
these quotations come from the Psalms
except one passage—Isa 59:7. In their
original context not all of these verses
stress the universality of sin. The first
(Ps 14:1-3) does. The next three (Ps
5:9; 140:3; 10:7) deal with the condi¬
tion, attitude, and conduct of the wicked.
The passage from Isaiah (59:7,8) deals
with the unrighteousness of Israel. Psalm
36:1 sets forth the wicked man’s lack of
respect for God. Hence this collection of
OT quotations illustrates the various
forms of sin, the undesirable characteris¬
tics of sinners, the effect of their action,
and their attitude toward God. This is
the same picture that Paul himself has
been painting.

19,20. Whatever (as many things as)
the law says. The word law here must
refer to the various quotations Paul has
just made. Since these come from the
Psalms, except for the Isaiah passage,
Paul does not here refer to the Mosaic
law. These quotations come from "the
Writings” and "the Prophets”-two major
divisions of the OT—indicating that Paul
means by the law the whole of the OT.
Hence the OT speaks to those who are
subject to the law (Arndt, en t 5. d., p.
259). This includes both Jews and Gen¬
tiles—any who take seriously the message
of the OT. The teaching of the OT is
such that every mouth is closed—has
no defense to make—and that all the
world has become accountable to God.
In verse 20 Paul seems to return to the
narrower and more frequent concept of
law—the Mosaic law. By the works which
the Mosaic law prescribed, no person will
be acquitted. Paul has shown the failure
of both Jew and Gentile. Therefore, the
verdict of no acquittal is an important
part of the picture. If the Law and what
it prescribes does not bring acquittal,
what does it bring? Through the law
is the consciousness (cf. Arndt, epignosis,
p. 291) of sin. The word sin is in the
singular. The Law makes man aware of
the defects of his nature, character, or
being. By virtue of what he is, man acts
as he does. The Law makes man aware
that he is not what he ought to be. To
bring men to this recognition is a great
task. Since Paul assigns to the Law such
a task, he surely does not minimize law.

2) Righteousness Attained by Faith,

513

ROMANS 3:21-23

21. But now the righteousness of God
without the law is manifested, being wit¬
nessed by the law and the prophets;

22. Even the righteousness of God which
is by faith of Jesus Christ unto all and upon
all them that believe; for there is no dif¬
ference:

23. For all have sinned, and come short of
the glory of God;

Not by Legalistic Works. 3:21-31.

If man has failed to attain righteous¬
ness, and if righteousness is necessary be¬
fore God, then how is a man to attain
righteousness? How can God be righteous
when he acquits a man and declares him
righteous? Paul has just made the prob¬
lem more acute by showing that all men
are sinners. So if God declares any man
righteous, he is declaring one to be right¬
eous who is unrighteous. Pauls answer
shows Gods wisdom and involvement
in the matter of human sin.

21. The righteousness of God. Paul
means the righteousness bestowed by
God. Such a righteousness is apart from
the law in the sense that it is not a
righteousness deserved or achieved by
keeping the Law. Apart from the Law
the righteousness of God has been re¬
vealed. Here is righteousness sent by
God and revealed by God. Though dis¬
tinct from any righteousness sought by
keeping the Law, it is testified to by
the law and the prophets. The latter
phrase means the whole OT (Mt 5:17;
7:12; 11:13; 22:40; Lk 16:16; Acts 13:
15; 24:14; 28:23). That God would
reckon faith as righteousness is not
foreign to the OT (see Rom 4).

22-24. If righteousness is bestowed,
upon whom is it bestowed? This right¬
eousness is realized through the efficient
cause—faith, which has for its object,
Christ. It is a righteousness to all those
in the process of trusting. The present
participle makes it clear that this is a life¬
long committal to Christ seen in the day-
by-day response of trust (see on 1:16).
It is trust and only trust that is required.
There is no difference between Jew and
Gentile so far as sin is concerned (3:23).
Because all sinned (see 2:12). This sin
refers to the involvement of all men—
both Jew and Gentile—in transgression.
The tense brings together the individual
personal transgressions into a collective
whole.

All men manifest their involvement in
Adams departure from right by con¬
stantly falling short of the glory of God.
Falling short means to lack or to be
without. What is it that men fall short
of and lack? The glory of God includes
the splendor or radiance of God—the out¬
ward manifestation of what God* is. Maj¬
esty and sublimity are also part of the
glory of God. Majesty involves power.
Sublimity involves a superior and ele¬
vated position — that of the One who is
supreme. Yet the glory of God is not
only to be seen by those who believe

514

ROMANS 3:24-25

24. Being justified freely by his grace
through the redemption that is in Christ
Jesus:

25. Whom God hath set forth to best pro¬
pitiation through faith in his blood, to de¬
clare his righteousness for the remission of
sins that are past, through the forbearance of
God;

(Jn 11:40), but it is received and made
a part of those who believe (II Cor 3:18)
and is their destiny (I Thess 2:12; II
Thess 2:14). It is not only ascribed to
God by the great multitude in heaven be¬
cause of his victory over sin (Rev 19:1),
but it also characterizes the Holy City,
the eternal dwelling place of God with
his people (Rev 21:11,23). Men are con¬
stantly lacking Gods glory because the
continual practice of sin denies all that
the glory of God means.

The righteousness of God which has
been revealed, and which God bestows
upon all those who are believing or trust¬
ing means that these are acquitted or
freely pronounced righteous (Rom 3:24).
How can this be? It is by means of God’s
grace. God is favorably disposed to do
this, not because of any merit in men
but because he is gracious and chooses
to manifest his grace towards men. But
can God do this simply by a decision
of his will without any objective action
on his part? Paul would answer, “No.”
Therefore, he adds the phrase, through
the redemption that is in Christ Jesus.
Men can be acquitted (pronounced right¬
eous) because God has acted. He has
provided redemption. Originally the word
meant the buying back of a slave or cap¬
tive, the making him free by the payment
of a ransom (Arndt, apolytwsis, p. 95).
Here redemption refers to the release
provided by Christ from sin and its
consequences. This redemption or re¬
lease is in Christ Jesus. To be in Christ
is to belong to him and to be a part
of all that he has done and brought into
being through his redemptive work. Paul
now proceeds to show just what this
work involved.

25,26. This work is an objective trans¬
action, a particular act of God which in¬
volved the person of his Son. It was a
necessary act. The necessity was not un¬
posed upon God from without, for then
he would not have been God. It was
imposed upon him from within, by virtue
of his own nature. Whom (Christ Jesus)
God displayed publicly as a means of
propitiation in his blood through faith.
Here Paul brings together God and
Christ, the work accomplished, and man s
response to this work. God publicly dis¬
played Christ as a means of propitiation
in or by his blood. The death of Christ
was a fact to be observed by alh But
the atoning aspect—that which propitiates
sin—was the giving up of liis life. This
is seen in the fact that his blood was
shed or poured out. These details are

515

ROMANS 3:26-28

26. To declare, I say , at this time his given not to arouse sympathy but to

righteousness: that he might be just, and the show the reality of this death. God was

justifier of him which believeth in Jesus. the offerer. Christ was the sacrifice. Hu-

27. Where is boasting then? It is ex- man sin was covered, i.e., blotted out

eluded. By what law? of works? Nay; but by forever. Yet for this propitiation to be ef-

the law of faith. fective in the life of the individual,

28. Therefore we conclude that a man is faith must be present. The faith or trust

justified by faith without the deeds of the * s .* n 9°* a ^» but it also involves

l aw# what he has done. He took sin into his

his own being (II Cor 5:21), dealt with
it there objectively, and by doing this
gave proof of his righteousness. But did
God let go unpunished the sins which
happened before Christ s death? The ob¬
jective, public death of Christ at Calvary
proves that the Lord did not let these
sins go unpunished. We know that he was
dealing with human sin there—with the
past sins of mankind as well as with
those presently being carried out, and
those yet to be committed—because he
declared it through his apostles and
prophets. These past sins were done in
the sphere of God's forbearance (Rom
3:25). The Lord did not forget these
sins, although he did not deal with them
immediately.

Gods action in the cross was more
than a vindication of himself in regard
to past human history. It was also the
proof of his righteousness in the present
(3:26). The Lord must be just or right¬
eous now as he declares righteous the
one who believes in Jesus. He did not
pass a law that he who believes in Je¬
sus would be declared righteous simply
because He said so. Rather, He acted.
The Father, Son, and Holy Spirit entered
into the arena of human sin. The Al¬
mighty laid the basis upon which he
could forgive sin, and upon which he
could declare sinners righteous and still
• himself be righteous.

27-31. Now Paul proceeds to the re¬
sults of Gods saving work in Christ at
the cross. He contends that boasting is
eliminated. How? By what kind of a
law? By what kind of system, principle,
code, or norm could boasting be elimi¬
nated? By a system of works? Oh, no.
Such a system engenders pride. Rather,
it is by a faith land of system. A work-
centered life is a self-centered life. But
the law or code of faith brings about
a God-centered life. Christianity is re¬
garded here as a new law—a code of
fife with faith at its center. This idea of
the word law is found in Rom 3:27;
8:2; Jas 1:25; 2:8,9; 2:12. The essence
of the law of faith is that a man is de¬
clared righteous by means of faith apart
from the works of the law (Rom 3:28).

516

ROMANS 3:29-4:5

29. Is he the God of the Jews only? is he
not also of the Gentiles? Yes, of the Gentiles
also:

30. Seeing it is one God, which shall jus¬
tify the circumcision by faith, and uncircum¬
cision through faith.

31. Do we then make void the law
through faith? God forbid: yea, we establish
the law.

CHAPTER 4

WHAT shall we say then that Abraham our
father, as pertaining to the flesh, hath found?

2. For if Abraham were justified by
works, he hath whereof to glory; but not be¬
fore God.

3. For what saith the Scripture? Abraham
believed God, and it was counted unto him
for righteousness.

4. Now to him that worketh is the reward
not reckoned of grace, but of debt.

5. But to him that worketh not, but be-
lieveth on him that justifieth the ungodly, his
faith is counted for righteousness.

The Lord is the one who declares men
righteous. He is the God both of the
Jews and of the Gentiles (v. 29). He
declares the Jews to be righteous be¬
cause of (ek) faith, the Gentiles through
or by (dia) faith. In both instances faith is
the cause of God’s declaration. So both
Jew and Gentile find acceptance with
God in the same way—through a per¬
sonal committal to him, a personal trust
in him. This fact does not mean that
the Law is nullified. Rather, the law is
confirmed or made valid. It is confirmed
in its role of making men conscious of
sin (v. 20). The law confronts men not
only with their sin but with the Law¬
giver as well. When men trust God, the
Law-giver, they are at the place where
law was meant to bring them.

3) Righteousness by Faith in the Life
of Abraham. 4:1-25.

Paul’s argument that we are declared
righteous by faith was not something
new. The object of faith for Paul was
Christ. The clear presentation of faith
in Christ as the way to righteousness
makes the new covenant an everlasting
covenant. But the old covenant did em¬
body the principle of being declared
righteous by faith. Who could better
serve as an example than Abraham? He
was the father of the Jewish people. So
Paul looks carefully at his life.

a) His Righteousness Attained by Faith
Not by Works. 4:1-8. 1. Paul represents a
Jew as raising the question: What shall
we say that Abraham, who physically is
our forefather, has found? These ques¬
tions that Paul often raises probably are
those put to him as he traveled from
city to city. 2. Assume for the moment
that Abraham was justified by works;
he could then boast. His boast, however,
would not be in God but in himself.
3. The testimony of the Scripture is the
final authority to settle any point at is¬
sue. Abraham believed or trusted God.
This belief or trust was credited to him
as righteousness (Arndt, dikaiosyne, 3,
p. 196; eis, 8.b., p. 229). Here Paul
is quoting Gen 15:6.

4,5. To one working, his pay is
credited not as a favor but as due.
Wages earned have nothing to do with
unmerited favor. To one not working
but trusting the one who pronounces
righteous the godless, his faith or trust
is credited to him as righteousness. Here
in a nutshell is the Pauline doctrine of
justification by faith. Constant trust or
committal to God is the first and sole re-

517

ROMANS 4:6-11

6. Even as David also describeth the
blessedness of the man, unto whom God
imputeth righteousness without works,

7. Saying, Blessed are they whose iniqui¬
ties are forgiven* and whose sins are covered.

8. Blessed is the man to whom the Lord
will not impute sin.

9. Cometh this blessedness then upon the
circumcision only, or upon the uncircumci¬
sion also? for we say that faith was reckoned
to Abraham for righteousness.

10. How was it then reckoned? when he
was in circumcision, or in uncircumcision?
Not in circumcision, but in uncircumcision.

11. And he received the sign of circumci¬
sion, a seal of the righteousness of the faith
which he had yet being uncircumcised: that
he might be the father of all them that be¬
lieve, though they be not circumcised; that
righteousness might be imputed unto them
also:

quirement of the man who is declared
righteous. This to the Jews was a scan¬
dal of no mean proportions. To them it
was unthinkable that God should acquit
a guilty, godless man. Two things were
overlooked by Jews who objected to this
as being a libel upon the being of God.
First of all, the Jevte rejected Jesus as
the Messiah, and, therefore, they dis¬
regarded the redemptive transaction in¬
volving God and Christ. Secondly, they
failed to see the significance of belief or
trust on the part of one who was godless.
Such trust shows that the man is no long¬
er without God but is rather a person
who has committed himself to all that
God is, to all that God has done, and to
all that God will do.

6-8. David also speaks of how blessed
(fortunate) is the man to whom God
credits righteousness apart from works.
In so doing he confirms the earlier as¬
sertions made about Abraham. In the
quotation from Ps 32:1,2, it is clear that
righteousness is credited to a man, is put
to his account. This same individual is
pictured as having his lawless deeds for¬
given and his sins covered. The Lord
does not put sin to his account. In place
of a debt which he can never pay, he
has righteousness put to his account
which he did not earn. How can a man be
righteous in God's sight? God bestows
His righteousness upon the one who
trusts him (Phil 3:9). The OT asserts that
God does this. The NT shows more
clearly how he can.

b) Abraham Made the Father of All
Who Believe by His Faith Prior to Cir¬
cumcision. 4:9-12. If Abraham is a test
case, how was his faith related to the
rite of circumcision? He was the first to
participate in this rite, and it became the
sign of Gods covenant with His people.
This question was sure to come up in
any discussion Paul had with the Jewish
people. 9,10. The apostle insists that die
crediting of faith as righteousness took
place prior to Abraham's circumcision.
In fact, circumcision is looked upon in
the Scriptures as confirming the right¬
eousness which belonged to the faith
Abraham had while in uncircumcision
(v. 11). Hence circumcision was a sign
to Abraham of the righteousness that God
bestowed upon him because of his trust.
Since the faith and the bestowal of
righteousness occurred before circum¬
cision, Abraham is the father of the
Gentiles who believe but who do not
have this religious symbol. The order in

518

ROMANS 4:12-15

12. And the father of circumcision to
them who are not of the circumcision only,
but who also walk in the steps of that faith of
our father Abraham, which he had being yet
uncircumcised.

13. For the promise, that he should be the
heir of the world, was not to Abraham, or to
his seed, through the law, but through the
righteousness of faith.

14. For if they which are of the law be
heirs, faith is made void, and the promise
made of none effect:

15. Because the law worketh wrath: for
where no law is, there is no transgression.

Abrahams case —faith and then right¬
eousness credited to him — made it un¬
mistakably clear that righteousness could
be reckoned to the Gentiles who believed.
The fact that circumcision was a sign of
the righteousness imparted to Abraham
because of his faith makes Abraham the
father of Jews also, who — like him —
receive circumcision, exercise faith, ob¬
tain a righteousness which God bestows,
and regard circumcision as the sign of
this faith and righteousness. 12. Note
that Abraham is not the father (in a vital,
spiritual sense) of those who have only
the external sign; but rather he is the
father of those who walk in the faith
that he had before he had any external
sign. The Jews were to walk in the foot¬
prints of Abraham, the man of faith, not
in the footprints of one who legalistically
carried out a rite that God demanded of
him.

c) Realization of the Promise Brought
by Faith, Not by Law. 4:13-16. 13. Paul
asserts that it was not through the law
that the promise came to Abraham or to
his seed. What promise does Paul have
in mind? It is the promise that he (Abra¬
ham) should be the heir of the world.
This exact language is not found in the
OT, but certainly Paul is speaking here
of Abraham’s being the father of a great
posterity (Gen 15:5,6; 22:15-18). The
great number of his seed — as the stars
of the heaven and as the sand along the
seashore (Gen 22:17) —was understood
by the Jews to refer solely to his physi¬
cal descendants. But in Rom 4:11 Paul
says that Abraham is the father of those
who believe among the Gentiles — “those
believing in a state of uncircumcision.”
Hence Abraham is the heir of the world
because he is the father of believers. This
promise is through the righteousness
which faith bestows. Of course-, faith
does not really bestow the righteousness.
God bestows it on the ground of faith. 14.
What if we assume that those of the Law
are heirs? Faith is in a state of being in¬
valid. The promise is in a state of being
nullified. Whenever the choice becomes
either faith or law, then to choose law
(legalism) as the basis of inheriting the
world and pleasing God means the
abandoning of faith and the promise
based thereon. 15. The law produces or
brings about wrath. It does this by setting
forth God’s standard of conduct. Men
who disregard this standard and act as
they please place themselves directly un¬
der God’s wrath. Where there is no law,

519

ROMANS 4:16-17

16. Therefore it is of faith, that it might neither is there transgression (ASV). One

he by grace; to the end the promise might be is not usually charged with speeding if

sure to all the seed; not to that only which is the state has no speed limit, if there are

of the law, but to that also which is of the no posted limits along the road, and if

faith of Abraham; who is the father of us all, there appears to be nothing unreasonable

17. (As it is written, I have made thee a or improper about ones driving. The

father of many nations,) before him whom word transgression (parabasis) refers to

he believed, even God, who quickeneth the an overstepping, a violation of specifically

dead, and calleth those things which be not stated commandment. The role of the

as though they were: Law, then, is to make clear what God

demands of men.

16. The promise is from faith. The it
of the AV should be clearly designated
as the promise. The promise has its source
in faith in order to make clear that the
content of the promise is a favor, not an
earned, merited payment. Furthermore,
the promise becomes certain to all the
seed. Paul makes clear that the seed is
not to be equated with those who lived
under the Law. Rather, the seed refers
to those who, like Abraham, believe
God — to those who share Abraham's
faith. If this is the definition of the word
seed, then Abraham is truly the father of
us all.

. d) God, the Master of Death, the Ob¬

ject of Faith for Abraham and the Chris¬
tian. 4:17-25. In this section the reader
sees the God in whom Abraham believed.
He also learns what obstacles and diffi¬
culties Abraham overcame because of his
firm trust. Both Abraham and the Chris¬
tian share the same conviction: God gives
life to the dead.

17. A year before Isaac was born,
God reappeared to Abraham, re-empha-
sized His covenant with him that he
should be the father of many nations,
and changed his name from Abram to
Abraham (Gen 17:1-5). The apostle
quotes the phrase, I have made tnee a
father of many nations. Paul pictures
Abraham, at the time this declaration
was made, as standing before the God
whom he trusted. Two important things
are said about the God in whom Abra¬
ham trusted: (I) He is the one who brings
the dead to life. Abraham experienced
this power in the birth of Isaac (cfi. Rom
4:19). Paul was thinking of the Father
especially as the one who raised up Christ
(cf v. 24). (2) He calls the things
which do not exist as if they did exist.
This is the Lord's power to create. It
could also be translated: God calls into
being what does not exist as (easily
as he calls) that which does exist.
No mortal can comprehend the divine
creative power. The bringing of animate
and inanimate objects into existence and

520

ROMANS 4:18-25

18. Who against hope believed in hope,
that he might become the father of many na¬
tions, according to that which was spoken,
So shall thy seed be*

19. And being not weak in faith, he con¬
sidered not his own body now dead, when he
was about a hundred years old, neither yet
the deadness of Sarah’s womb:

20. He staggered not at the promise of
God through unbelief; but was strong in
faith, giving glory to God;

21. And being fully persuaded, that what
he had promised, he was able also to per¬
form.

22. And therefore it was imputed to him
for righteousness.

23. Now it was not written for his sake
alone, that it was imputed to him;

24. But for us also, to whom it shall be im¬
puted, if we believe on him that raised up
Jesus our Lord from the dead;

25. Who was delivered for our offenses,
and was raised again for our justification.

their maintenance is God’s activity. The
nature of the objects may be discussed —
mind, matter, energy—but the why and
how of their existence can be known ac¬
curately only to the extent that the Lord
reveals them. 18. Because Abraham knew
such a God, he was able, contrary to all
human expectations, in hope to believe.
His faith was directed to the purpose and
goal of his being the father of many na¬
tions. 19. There were two great obstacles
to his achieving this goal. He was physi¬
cally incapable of fathering a child. His
wife Sarah was physically incapable of
conception and childbearing. Because
Abraham was not weak in faith, he looked
at with reflection (considered) his own
body in a state of being impotent (v. 19).
The AV has: He considered not his own
body now dead. But this negative is not
supported by the best manuscripts. Hence
Paul pictures Abraham as fully facing
the difficulty. He was about one hun¬
dred years old. He further considered the
deadness of Sarah’s womb. 20. But he
was not at odds with himself over the
promise of God because of unbelief. The
word translated “to be at odds with one¬
self” (diakrind) could also be translated
“to doubt” or “to waver.” For the patri¬
arch, there was no uncertainty because of
unbelief. In the face of these obstacles
Abraham was strengthened because of
faith or trust. Note here the effects of
unbelief and belief. Unbelief puts one at
variance with himself; belief brings
strength to meet the obstacle. Abraham
gave glory to God as he was strengthened.
21. He was convinced that what God
had promised He was able to do. The
verb “to promise” is in the perfect tense.
This means Abraham had been in a state
of possessing the promise, so great was his
conviction that the promise would be re¬
alized. 22. This was the kind of faith
credited to Abraham as righteousness. 24.
The crediting of faith as righteousness
was not for Abraham’s benefit alone. The
written record of this fact was because of
us. Righteousness will be reckoned to
those who are in the process of trusting in
the One who raised up Jesus our Lord
from the dead. There is a difference be¬
tween Abraham and the Christian. Abra¬
ham believed or trusted God (v. 3). The
Christian trusts the same God, but He is
now known as the God who raised up
Jesus Christ from the dead (v. 24). In this
the Lord has revealed himself as acting
on man’s behalf in a most unusual way.
25. The center of his action is Christ, who
was handed over because of our trans-

521

ROMANS 5:1

CHAPTER 5 gressions. The verb “to hand over” is in

THEREFORE being justified by faith, we the passive, meaning that it was God who
have peace with God through our Lord Jesus did the handing over (cf. 8:32). The
Chmt: same wor d is used of Judas and his be¬

trayal of Christ. But although Judas was
the human instrument who handed Christ
over to the soldiers, and although Judas'
sin was very great, it was Gods purpose
that Christ be handed over into the hands
of sinners. (The word “to hand over,”
paradiddmi, is used in a number of in¬
teresting contexts. For a word study of
this term see F. Buchsel, TWNT , II,
171-175; Karl Barth, Church Dogmatics,
Vol. II, Part 2, The Doctrine of God ,
pp. 480-494). When we see that “our”
transgressions necessitated Christ's being
put to death, the death of Jesus appears
in a different light. A detached observer
might conclude that Christ died and rose
again. But one who has committed him¬
self to God says: “Jesus was handed
over because of my transgressions.” The
plural pronoun our shows Pauls identifi¬
cation with his Roman readers. He was
raised because of our vindication. The
verb is again passive. God raised Christ
from the dead. The resurrection here is
said to be essential to our being declared
righteous. The resurrection signaled not
only Christ's victory over death but also
his living to testify that he had completed
the redemptive work laid out by God
(the work for which he became man),
and that he lives to plead the cause of
those who believe in him and his saving
work.

4) Centrality of the Righteousness by
Faith in Individual Lives and in the
Framework of History. 5:1-21.

In the first part of this chapter Paul
examines the meaning of righteousness by
faith for believers. What do they have?
What should they do? How did God
meet them and what is their future? Then
he turns to a comparison of the effects of
Adam's departure from God with the ef¬
fects of Christ's reconciling work. The
importance of righteousness in the last
half of the chapter is made clear by the
occurrence of the term in 5:17,18,19,
21 .

a) Effects of the Righteousness by Faith
upon the Recipients. 5:1-11. 1. The par¬
ticiple speaks of action which has oc¬
curred. Having been declared righteous by
faith. This has been the theme from 3:21
through 4:25. From this theme, certain
conditions and responses follow. The
main verb^ forms in 5:1,2,3 may be
translated: “we have peace ... we boast

522

ROMANS 5:2-5

2. By whom also we have access by faith
into this grace wherein we stand, and rejoice
in hope of the glory of God.

3. And not only so, but we glory in tribu¬
lations also; knowing that tribulation work-
eth patience;

4. And patience, experience; and experi¬
ence, hope:

5. And hope maketh not ashamed; be¬
cause the love of God is shed abroad in our
hearts by the Holy Ghost which is given
unto us.

in afflictions . . Or these verbs can be
translated as exhortations: “Let us enjoy
the peace we have ... let us boast
(glory) in the hope ... let us boast (glory)
in afflictions ...” The verbs are all in the
present tense and express constant ac¬
tivity. The peace a believer has is peace
with God. This is an objective state for
the one who is declared righteous. It is
through our Lord Jesus Christ. Christ’s
redemptive work provided an atonement,
a covering for the sin of the one declared
righteous by faith. Such an one has been
reconciled to God. Therefore the hostility
and animosity between God and believers
are‘gone. Instead there is blessed peace.

2 a. There is also fellowship — through
whom we have had the approach or ac¬
cess . The wonder of being declared right¬
eous consists in this open access to the
presence of God. Prosagoge can be trans¬
lated “approach,” “access,” or “introduc¬
tion” (see LSJ, p. 1500). But the idea of
“introduction” goes hand in hand with
“access” or “approach.” One who came
to see a king needed both access — the
right to come, and an introduction — the
proper presentation. The right or access
is fundamental, the introduction more a
matter of protocol. Hence the stress here
ought to be on access. The access is into
this grace in which we have taken our
stand. This grace is the unmerited favor
of God to declare righteous those who
have put their trust in Jesus.

2 b. The translation and rejoice in hope
(AV) fails to make clear to the reader
that the same verb is used here as in
5:3 — “we glory in tribulations.” Hence
5:2 really means: And we are boasting
(glorying) in the hope of the glory that
God will manifest or display. Hope plays
a vital part in the life of believers, for it
has to do with all that God has promised
to do for them in Christ.

3,4. But this hope becomes clearer in
the day-by-day pressures of life. The be¬
liever glories in tribulations because he
knows they will bring clearer vision of
what lies ahead —hope with conviction
in it. The order of these verses is sig¬
nificant — tribulation, endurance, charac¬
ter, and then hope. Testing brings the
response of endurance. Endurance pro¬
duces character. The outcome of all of
this is hope. 5. Hope does not disappoint.
Even though hope does center in God’s
future action (8:24,25), it has an im¬
portant present possession—God s love,
i.e., the love which God imparts, is be¬
ing poured out in our hearts through
the Holy Spirit he gave to us. The abun-

523

ROMANS 5:6-10

6. For when we were yet without
strength, in due time Christ died for the un¬
godly.

7. For scarcely for a righteous man will
one die: yet peradventure for a good man
some would even dare to die.

8. But God commendeth his love toward
us, in that, while we were yet sinners, Christ
died for us.

9. Much more then, being now justified
by his blood, we shall be saved from wrath
through him.

10. For if, when we were enemies, we
were reconciled to God by the death of his
Son; much more, being reconciled, we shall
be saved by his life.

dance of this love in the heart of justi¬
fied men, and its outreach, are said by
Christ to be the distinguishing trait of
Christians (Jn 13:34,35).

This love, poured out in our hearts,
with the hope that does not disappoint,
has its supreme example in God s love
for us (Rom 5:6-8). 6. Indeed, while we
were still weak [moral weakness], at the
right time Christ died for the godless.
There are rare examples of a person s dy¬
ing for an upright man. That someone
might dare to die for the good man be¬
cause of the impact of his life is very
plausible. But that God should demon¬
strate his love for us in that while we
were sinners Christ should die for us is
not only amazing but almost incredible.
Four times in this section the preposition
hyper occurs (w. 6,7,7,8). It has such
broad meaning that no one English word
can convey it. It really involves in one
unit the ideas of "for the benefit of,” “on
behalf of,” and "instead of.” If these
ideas are put into the English word "for,”
then die full significance of Christs
death "for” us begins to dawn.

9. But Paul quickly shifts the scene
from our former state as sinners to the
now. If God loved us when we were sin¬
ners, if Christ died for us then, much
more now, having been declared right¬
eous by his blood, we shall be saved
through him (Christ) from Gods future
wrath. Note that the ground for justifica¬
tion is Christ’s blood. This future salva¬
tion is from God’s wrathful punishment,
spoken of in II Thess 1:9 as “an eternal
destruction from the face of the Lord

and from the glory of his strength.” 10.
Those now justified are said to have been
reconciled to God while they were en¬
emies. The basis for this reconciliation
is explicitly stated — through the death of
his Son (ASV). We were reconciled by his
death when we were enemies. This being
true, the apostle concludes, much more is
it true that we shall be saved in or by his
life. Elsewhere Paul points out that die
one who is joined to the Lord is one
spirit (I Cor 6:17), i.e., he shares Christ’s
resurrected life and spiritual power. He
also says: “When Christ, our life, shall
appear, then shall ye also appear with
him in glory” (Col 3:4). We shall be
saved by Christ’s life because we share
this life. We belong to Christ. The writer
of Hebrews stresses that Christ lives to
make intercession for us (Heb 7:25). The
intercessory life of Christ in glory plays
a vital role in the salvation of believers.
But the context here seems to put the

524

ROMANS 5:11-12

11. And not only so, but we also joy in stress on the believers' sharing in Christ's
God through our Lord Jesus Christ, by death and resurrected life. Believers will
whom we have now received the atonement, be saved (fut.) by their present and future

12. Wherefore, as by one man sin entered participation in Christ's life.

into the world, and death by sin; arid so 11. The boasting or glorying in God
death passed upon all men, for that all have by which the believer affirms his devo-
stonedj tion to God is through the Lord Jesus

Christ. Through him we have now re¬
ceived the reconciliation (ASV). God is
the one who is active in reconciliation
(II Cor 5:18,19), and men are said to be
reconciled (Rom 5:10; II Cor 5:20), i.e.,
they are acted upon by God. Thus be¬
lievers are said to receive reconciliation.
They are recipients of a relationship of
peace and harmony brought about by

b) Effects of Adam's Disobedience and
Christ's Obedience. 5:12-21. This is one
of the most difficult passages in the book
of Romans, because Paul is so concise.
The apparent repetition is only because
of frequent mention of Adam and Christ
— and those influenced by their action.
Actually, Paul carefully develops his argu¬
ment. He uses the argument a fortiori
(with stronger reason, more conclusively):
If Adam's sin resulted in this, how much
more will Christ's redemptive work do
this. Although Christ's redemptive work
is far more potent than Adam’s transgres¬
sion, as the apostle shows, this does not
mean that all men will be saved. For men
to reign in life they must receive the
abundance of grace and the righteousness
that God makes available (v. 17).

12-14. Universality of Sin and Death,
12. Through one man sin entered into
the world and through sin, death. The
man is Adam. The tense of the verb in¬
dicates a distinct historic entrance. World
refers to mankind (a common use of the
word in Romans; cf. 1:8; 3:6; 3:19; 5:
12,13). Death passed through to all men
beoause all sinned. Physical death came
to all men but not because they were all
in the process of individually sinning. All
men did sin (except for infants dying in
infancy) experientially. But Paul is not
talking about that here. The sin of the all
is centered in that of the one man Adam.
Because all sinned. Paul asserts that all
men sinned when Adam sinned, but he
does not explain how. Yet much has been
written on the question of ‘how. Paul's
concept of racial solidarity seems to be a
universalizing of the Hebrew concept of
family solidarity. A tragic picture of
family solidarity is seen in Josh 7:16-26,
where Achan is discovered as the cause of
Israel's defeat at Ai. He had appropriated

525

ROMANS 5:13-15

13. (For until the law sin was in the
world: but sin is not imputed when there is
no law.

14. Nevertheless death reined from Adam
to Moses, even over them that had not
sinned after the similitude of Adafn’s trans¬
gression, who is the figure of him that was to
come.

15. But not as the offense, so also is the
free gift: for if through the offense of one
many be dead, much more the grace of God,
and the gift by grace, which ts by one man,
Jesus Christ, hath abounded unto many.

for himself some of the spoil from Jericho
contrary to die Lord’s specific command
(Josh 6:17,18). Achan blamed no one
else — "I saw ... I coveted ... I took”
(Tosh 7:21). But in the administration of
the punishment, not only Achan but also
all his property, his sons, his daughters,
his oxen, his asses, his sheep, his tent
were destroyed. Everything connected
with Achan was blotted out of Israel.
Another example of family solidarity is
found in Abraham’s paying tithes to Mel-
chizedek (Gen 14:18-20). The writer of
Hebrews regards Levi as also paying
tithes to Melchizedek although he was
not bom until approximately 200 years
later. He regards Levi as being still in the
loins of his father when Melchizedek met
him (Heb 7:9,10). In the same sense
Adam was both the individual and the
race. His posterity are looked upon as
acting with him because they are his pos¬
terity. As sons of Adam they constitute
Adams race.

13. From Adams time to that of the
Mosaic law, sin was in the world. It was
present in men’s acts and in their nature
(i.e., in the principle of rebellion found
in them). But sin is not charged to an ac¬
count while there is no law. Adam’s sin
was charged to his account and to that of
his posterity because he broke an ex¬
plicitly stated command of God. Men
from Adam to Moses without such ex¬
plicit laws could not have sin charged
to their account in the same way as Adam
had. They did not have definite, spe¬
cific statutes, such as those later given in
the Mosaic code. 14. But these men
shared in the effect of Adam’s sin, be¬
cause death reigned from Adam to Moses
even over those who did not sin in the
likeness of Adam’s transgression. Looking
at these men from the standpoint of racial
solidarity, Paul sees men from Adam to
Moses as involved both in Adam’s initial
sin and in its consequences. Those in this
group who did not sin in breaking a spe¬
cifically given command still died. Adam
is called in this verse the type of the one
about to come. Paul is not saying that
there were no God-given commands
known to men between Adam and the
Law (cf. Gen 26:5). He does assert that
an absence of a code of law —of a di¬
vinely given norm —affects the way sin
is reckoned against men.

15-17. Contrasting Results of Diverse
Actions. Paul points out the differences
between Adam and Christ.

15. The transgression of the one
(Adam) is contrasted with the grace of

526

ROMANS 5:16-17

16. And not as it was by one that sinned,
so is the gift: for the judgment was by one to
condemnation, but the free gift is of many
offenses unto justification.

17. For if by one man’s offense death
reigned by one; much more they which re¬
ceive abundance of grace and of the gift of
righteousness shall reign in life by one, Jesus
Christ.)

God and the gift in the sphere of grace
which the one man Christ bestows. The
many died because of the transgression
of Adam. Since death .passed through
to all men (v. 12), it is clear that the
phrase the many means “all men.” Much
more. The grace of God and the gift
which is in the sphere of grace that
Christ provides have abounded to the
many. “The many” is the same group who
were affected by Adams transgression
and therefore died. Gods grace and the
gift in the sphere of Christ’s grace
abound to all men. The gift is righteous¬
ness (see v. 17). Adams act brought
death. Divine grace abounds to those af¬
fected by Adam’s act.

16. The verdict of condemnation
stemming from one transgression is con¬
trasted with the gracious gift that came
into existence because of many transgres¬
sions. Now the verdict indeed was from
one transgression unto condemnation. The
verdict refers to God’s sentence. The
word for condemnation involves the ideas
of “punishment” and “doom.” So we ask:
Condemned to what? The answer is, to
divine punishment and doom. The seri¬
ousness of this condemnation cannot be
overstated. The gracious gift is because of
many transgressions unto acquittal or jus¬
tification. The outcome of Adam’s one
transgression was condemnation. Many
transgressions brought God’s gracious gift
into operation, and its outcome or goal is
acquittal. How powerful must be this
gracious gift when it is directed toward
such an end!

17. The reign of death, because of
the trespass of the one, is contrasted with
the reign in life — on the part of those
who receive the abundance of grace and
the gift of righteousness. Death reigned
through the one. Adam transgressed
God’s commandment that he must not
eat of the tree of the knowledge of good
and evil (Gen 2:17). This command was
a test of man’s obedience to God. With
the coming of sin into man’s experience,
death also came. Death became king. It
reigned supreme. Adam’s action brought
the reign of death. Much more. Here
again is man’s action; but this time it is
man’s action simply in response to what
God has done. Those who are receiving
the abundance of grace and the gift, i.e.,
righteousness. Here we see man obliged
to make a response toward the action of
God. The abundance of grace has to do
with all that God has accomplished and
promised to do in Christ. The gift is de¬
fined here as the righteousness. This is

527

ROMANS 5:18-19

18. Therefore, as by the offense * of one
judgment came upon all men to condemna¬
tion; even so by the righteousness of one the
free gift came upon all men unto justifica¬
tion of life.

19. For as by one man's disobedience
many were made sinners, so by the obedi¬
ence of one shall many be made righteous.

the righteousness bestowed by God on
the basis of faith (Rom 1:17; 3:21,22,
26; 5:17,21; 9:30; 10:3). Those who
are receiving God's abounding favor to¬
ward them in Christ and the righteous¬
ness which he provides will reign in life
through the one man, Jesus Christ. Be¬
cause of what the one man, Jesus Christ,
accomplished, death no longer reigns, but
men reign in life. Why are there not as
many who reign in life as there were un¬
der the reign of death? Because the
abundance of grace and the gift of right¬
eousness were rejected by many rather
than received.

18,19. All men are affected by the one
transgression (Adam's) and the one right¬
eous deed (Christ's atoning death and
resurrection). So then (as a result then).
Paul is now ready to summarize his argu¬
ment briefly. As through one transgres¬
sion the verdict came to all men unto
condemnation. The subject, the verdict
(AV, judgment), must be supplied here
from verse 16. The verb come is a satis¬
factory translation of the Greek verb
egeneto, which should be supplied. Thus
also through the one righteous deed the
gracious gift came unto all men unto the
acquittal that brings life. For the transla¬
tion one righteous deed, see Arndt, di-
kaidma, 2, p. 197. Romans 4:25 gives
evidence that Paul conceived of Christ's
death and resurrection as a unified
whole. The subject, the gracious gift (AV,
the free gift), must be supplied here from
5:16. This gracious gift comes to all men
for the purpose of (unto) acquittal that
brings life (see Arndt, dikaidsis, p. 197).
In both parts of this verse the same
phrase occurs — unto all men. Through
one transgression the verdict or sentence
of judgment came to all men. So through
one righteous deed the gracious gift of
redemption (see Arndt, charisma, 1, p.
887) came unto all men for the purpose
of acquittal that brings life. Paul asserts
clearly that the effect of Christ's righteous
deed extends just as far as the effect of
Adam's transgression.

19. Now just as through the disobedi¬
ence of the one man the many were ap¬
pointed (AV, were made) to be sinners,
in this manner also through the obedience
of the one the many will be appointed
(AV, shall be made) to be righteous. The
disobedience of Adam is contrasted with
the obedience of Christ. In the preceding
verse Paul employs the vocabulary and
setting of a law court — condemnation on
the one hand and acquittal on the other.
He retains this legal language in this

528

ROMANS 5:20-21

20. Moreover the law entered, that the verse as well. The verb kathistemi, ren-

offense might abound. But where sin dered by the AV as be made, is part of

abounded, grace did much more abound: this language of law. In what sense were

21. That as sin hath reigned unto death, the many made sinners, and^ in what sense

even so might grace reign through righteous- will the many be made righteous? The

ness unto entemal life by Jesus Christ our legal language suggests the following

Lord. meanings: “appoint, “put down in the

category of,” constitute/' “establish.” Be¬
cause of Adam's disobedience, the many
were appointed by God to be sinners.
They were put down in the category of
and constituted to be sinners. Because of
Christ's obedience, the many will be ap¬
pointed to be righteous. The verb is
future because Paul was thinking of the
future generations of believers who by
trusting Christ will be declared right¬
eous. Has the apostle changed the extent
of the many in either side of this com¬
parison? No, because he is showing in
what categories God puts men when he
views them in terms of the actual effect
of Adam's disobedience and the potential
effect of Christ's obedience. Paul is not
teaching, as 5:17 shows, that all men will
be saved. But in verse 19 he does assert
that Christ's obedience encompasses all
those affected by Adam's disobedience.

20,21. The Reign of Sin Versus the
Reign of Grace. Here Paul concludes the
argument he began in 5:12 on the ques¬
tion: Which is the more powerful—sin
or grace?

20. The writer reminds us that al¬
though righteousness by faith is central
in human history, the Law has an impor¬
tant place. The Law came in order that
the transgression might abound (increase
in number, multiply). But where sin
abounded. The words transgression and
sin are both personified here to make evil
a distinct foe and not a mere abstraction.
Grace did much more abound. Or, was „
present in greater abundance. Grace is
much more powerful than sin. Yet when
believers see what tremendous power sin
has, they forget this truth.

21. Just as sin reigned in the sphere
of death, grace abounds in order that
grace might reign through righteousness.
Sin is connected with death in this verse
just as it was in 5:12. Grace reigns
through the righteousness that God be¬
stows. The fact that the righteousness of

^ Christ is ‘bestowed upon those who be¬

lieve means not only that they are de¬
clared righteous but also that they belong
to the reign and the triumph of grace.
Unto eternal life through Jesus Christ our
Lord. Grace reigns with a goal in view-
eternal life. Eternal life is a quality of
life; it is living by God's life and for God.

529

ROMANS 6:1-3

CHAPTER 6

WHAT shall we say then? Shall we continue
in sin, that grace may abound?

2. God forbid. How shall we, that are
dead to sin, live any longer therein?

3. Know ye not, that so many of us as
were baptized into Jesus Christ were bap¬
tized into his death?

Believers have this life now. But eternal
life means not only living by God, and
for him, but in an environment that he
has made perfect —free from all sin.
Hence eternal life is the believer s des¬
tiny as well as immediate reality. How
wifi this life be achieved? It will be
achieved through a person — through
Jesus Christ our Lord.

B. Righteousness as the Manner of
Christian Living Before God. 6:1—8:39.
Thus far Paul has stressed that God is
righteous or just (cf. 3:26) and that he
bestows righteousness on those who be¬
lieve (cf. 3:22). To the question as to how
men become righteous before God, he
has replied: “Not by works but by trust
in God” (cf. 4:1-8). But the one who
has the righteousness that God bestows
must live a righteous life. Paul now shows
what this means. First, he eliminates
some wrong ideas regarding his teaching
about grace. Next, he shows that in the
struggle against sin, the ’believer must not
condemn law. Then he pictures sin as a
powerful tyrant that cannot be defeated
by human effort alone. Paul concludes
this section by pointing out how victory
can be attained.

1) Fallacy of Sinning That Grace
Might Abound. 6:1-14.

1. If grace is so powerful, could not a
man remain in sin and still experience
the delivering power of grace?. 2. Pauls
answer is emphatic: By no means. The
one trusting Christ has identified himself
.with the Lord Jesus in His death. We
who died in reference to sin. Verse 10
makes it dear that Paul is here speaking
of Christ's death. But he uses the first
person plural — We have died to sin. This
is a past experience. Such being the case,
how can we still live in sin when we have
already died to it?

3-5. Having said that the believer died
with Christ, Paul now refers to the ordin¬
ance of baptism. Here the apostle follows
his familiar pattern of asserting a truth
and then illustrating it. 3. As many as
were baptized unto Christ Jesus were
baptized unto his death. The phrase
for “to be baptized unto” (baptizein eis)
can also be translated to be baptized in
or with respect to. It is used in the sense
of being baptized with respect to the
name of someone (cf. Acts 8:16; 19:5; I
Cor 1:13,15; Mt 28:19; see Arndt, bap -
tizo, p. 131) . The ordinance of baptism
is focused upon the death of Christ—its
meaning and outcome. But Paul here

530

ROMANS 6:4-5

4. Therefore we are buried with him by
baptism into death: that like as Christ was
raised up from the dead by the glory of the
Father, even so we also should walk in new¬
ness of life.

5. For if we have been planted together in
the likeness of his death, we shall be also m
the likeness of his resurrection:

points to the implications of baptism with
reference to the Romans' way of life. 4.
Through baptism, therefore, we were
buried together with him in respect to
his death. “Being buried together” stresses
the reality of Christs death. Christ died,
and the believer really died with him.
Just as Christ was raised from the dead
through the glory of the Father. This is
a comparative clause. The resurrection
brought to the Lord Jesus a new manner
of life. In a similar way we also should
live in newness of life. Since we were
identified with Christ in his death, we are
identified with him in his resurrection.
For the Saviour, the resurrection meant
a new manner of life. We were buried
with Christ in order that we, like him,
should live in newness of life. The trans¬
lation to walk (AV) in newness of life
carries with it the day-by-day living in the
ordinary routines of life. 5. Since we have
become united with (MM, p. 598) the
likeness of his death, we certainly shall
be united with the likeness of his resur¬
rection. The word likeness is used with
two words in the English rendering of
this verse — death and resurrection.
Though it occurs only once in the original
text, it is clear that Paul meant it to apply
to both death and resurrection. Some
have wanted to supply a '‘him” in this
verse — “Since we have become united
with him in the likeness.” But his death
and resurrection makes it clear, never¬
theless, that Christ is central here. The
word him is not found in the text, and
good sense can be made out of the text
without it. The emphasis in the verse falls
on the word likeness (homoidma). To sin
in the likeness of Adam's transgression (5:
14) means to sin in a similar way, i.e.,
to break a specific command. It does not
mean to sin the same sin. So the word
may have the meanings of “representa¬
tion,” “copy,” “facsimile,” and “reproduc¬
tion.” (For an excellent treatment of the
word and the various interpretations given
to it in this context, see Johannes
Schneider, TWNT, V, 191-195.) Since
believers have had a death like Christ's,
they will certainly have a resurrection
like his. This does not mean that they
will have the identical resurrection of
Christ; rather, they will have a resurrec¬
tion like his. In baptism believers are
united with the representation of his
death. To be united with the likeness
of Christ's resurrection is a future hope
that they are sure of. Both of these facts
(baptism and resurrection) point to a
changed manner of life between these

531

ROMANS 6:643

6. Knowing this, that our old man is cru¬
cified with him, that the body of sin might
be destroyed, that henceforth we should not
serve sin.

7. For he that is dead is freed from sin.

8. Now if we be dead with Christ, we be¬
lieve that we shall also live with him:

9. Knowing that Christ being raised from
the dead dieth no more; death hath no more
dominion over him.

10. For in that he died, he died unto sin
once: but in that he liveth, he liveth unto
God.

11. Likewise reckon ye also yourselves to
be dead indeed unto sin, but alive unto God
through Jesus Christ our Lord.

12. Let not sin therefore reign in your
mortal body, that ye should obey it in the
lusts thereof.

13. Neither yield ye your members as in¬
struments of unrighteousness unto sin: but
yield yourselves unto God, as those that are
alive from the dead, and your members as in¬
struments of righteousness unto God.

two events —the walking in newness of
life.

In verses 6-10, as in verse 2, Paul
oints to the historic event of Christs
eath. Our old man. The earlier or un¬
regenerate man before he became a re¬
newed, changed, transformed man. This
unregenerated man was crucified with
Christ in order that the sinful body might
be done away with. The body is stressed
here because of the role it plays in the
mans carrying out of his sinful desires.
In order that we should not be in con¬
stant slavery to sin. Sin is personified
here. As a tyrant, it holds men in abject
slavery.

Now the one who died has been set
free from sin. A dead person cannot act
in the daily events of life. One who 'has
died to sin does not respond to the pat¬
tern of sinful living. 8. And since we died
together with Christ. Our dying with
Christ is the basis for our belief mat we
will be raised with him. 9. Christ’s death
was in reference to sin. His victory over
death is permanent. This occurred once
for all. 10. Since the time of his death he
lives solely for God, i.e., for Gods ad¬
vantage and glory. And he lived solely
for God before his death. But when Jesus
had accomplished the redemptive work
that centered in his death, his living for
God had a new outlook. He had dealt
with the sin question once for all. He had
conquered death. With sin and death de¬
feated, he could live for God with these
experiences behind him.

All of this had certain consequences
for believers (6:11-14). 11. We are
to keep reckoning or considering our¬
selves to be dead indeed to sin and liv¬
ing for God. The fact that we must con¬
tinue to reckon ourselves dead to sin
shows that the possibility of sinning is
ever present. But our reckoning is more
than negative. We reckon ourselves to be
alive (to be constantly living) for God.
The phrase in your mortal body is made
equivalent to yourselves (in v. 13). Let not
sin keep on reigning in you, i.e., in your
person, with the result that you obey its
evil desires. If we are in Christ, we have
the power to dethrone the sin in our lives.
If a believer allows sin to reign, he obeys
the evil desires that sin generates. 13.
Stop handing over your members as
weapons (or tools) of unrighteousness to
sin. When the tyrant, sin, reigns in the
hearts of men, sinners freely hand over
their hands, feet, eyes, and mind to the
cause of unrighteousness. In place of this
constant dedication to evil, Paul urges:

532

ROMANS 6:14-16

14. For sin shall not have dominion over Hand over yourselves once for all to

you: for ye are not under the law, but under God . . . and your members as weapons

grace. of righteousness. Why should we hand

15. What then? shall we sin, because we over ourselves to God? Because those in

are not under the law, but under grace? God Christ are living as having risen from the
forbid. dead. We died with Christ. Hence we see

16. Know ye not, that to whom ye yield life from a new perspective. We have

yourselves servants to obey, his servants ye dedicated ourselves to Cod. The self, of

are to whom ye obey; whether of sin unto course, includes every member or part of

death, or of obedience unto righteousness? every activity we may engage in.

All that goes to make up the human per¬
sonality will be either actively serving
unrighteousness or actively serving right¬
eousness. In whose service are our mem¬
bers employed? 14. The abounding of
grace is of such a nature that sin does not
lord it over believers. We are not under
law but under grace. Those in Christ are
not under the regime of the Mosaic law
as the means of attaining salvation. We
are under the grace of Cod and of Christ.
The whole of the OT — the Law, the
Prophets, and the Writings (e.g., Psalms)
— certainly brings the knowledge of sin
(Rom 3:20; 5:20) when understood in the
light of Christs teaching and the teach¬
ing of the apostles after his death and
resurrection. The OT also teaches Chris¬
tians great truths about God. Paul regards
what Christ taught and Christ himself as
law. “Always bear one another’s crush¬
ing weights, and in this fashion you will
fulfill the law of Christ” (Gal 6:2). “I be¬
came to those without law as without
law [to the Gentiles as a Gentile],
though I do not reject God’s law but I
am subject to the law of Christ in order
that I might gain those without law [the
( Gentiles]” (1 Cor 9:21).

2) Fallacy of Sinning Because Believers
Are Under Grace, Not Law. 6:15—7:6.

When we are under grace, we have a
new owner. This fact changes all of a be¬
liever’s conduct. Our status under grace
is like that of a- woman married to an¬
other man after the death of her hus¬
band. It involves a whole new manner
of life. Thus, by analogy, Paul shows
why being under grace never allows a
believer to be indifferent to sin.

a) Allegiance, Fruit, Destiny. 6:15-23.
Here Paul appeals to what his readers
know. He reminds them of their former
lives and the fruit they bore. He tells
them the outcome of their new dedica¬
tion. He contrasts the eternal results of
two different kinds of allegiance.

15. Should a man commit a sinful act
because he is not under law but under
grace? Paul replies: By no means. 16. He

533

ROMANS 6:17-22

17. But God be thanked, that ye were the
servants of sin, but ye have obeyed from the
heart that form of doctrine which was deliv¬
ered you.

IS. Being then made free from sin, ye be¬
came the servants of righteousness.

19. I speak after the manner of men be¬
cause of the infirmity of your flesh: for as ye
have yielded your members servants to un¬
cleanness and to iniquity unto iniquity; even
so now yield your members servants to right¬
eousness unto holiness.

20. For when ye were the servants of sin,
ye were free from righteousness.

21. What fruit had ye then in those things
whereof ye are now ashamed? for the end of
those things is death.

22. But now being made free from sin,

and become servants to God, ye have your
fruit unto holiness, and the end everlasting
life. *

reminds his readers that they are slaves
to that one to whom they hand them¬
selves over. If they hand themselves over
to sin, the outcome is death. If they be¬
come slaves of obedience to God, the out¬
come is righteousness. The handing over
is looked upon here as a constant process
or allegiance.

17. They were formerly slaves of sin.
Then there came a break with that bond¬
age. You obeyed from the heart the pat¬
tern of teaching unto which you were
given over. The pattern of teaching, of
course, is Christianity. They were given
over to it to learn its content. They re¬
sponded with obedience — obedience that
came from the depths of their being.
This brought a decisive change. They
were freed from sin. They became slaves
to righteousness. Both sin and righteous¬
ness are personified, and this figure of
speech — being a slave to sin or righteous¬
ness-helps us understand just what is
at stake. 19. I speak in human terms be¬
cause of the weakness of your flesh. This
human analogy is necessary, Paul says,
because of the poor judgment of those
who become willing instruments of sin.
The man under the control of sin is "in
the flesh.” Formerly Pauls readers had
presented their members as slaves to un¬
cleanness and to one sinful deed after
another. This proved their constant de¬
votion to various forms of wickedness.
In this manner hand over your members
once for all as slaves to righteousness for
consecration. With the same abandon
with which men dedicated themselves to
evil, they should now hand over their
members as slaves to righteousness. The
outcome is consecration or holiness. Con¬
secrated to whom? To God. Holiness is
the product of consecration to God. 20.
Paul contends that when the readers be¬
longed to sin, they certainly did not have
righteousness as their master. 21. What
fruit did you have then? (Note change in
question from AV.) When you were
slaves of sin, what fruit did you have?
You had fruit in those things of which
you are now ashamed. Sinners produce
bad fruit (see Mt 7:16-20). Now the end
of those things is death. By death Paul
here means eternal death (see Arndt,
thanatos, 2, b, p. 352; Rom 1:32; 6:16,
21,23; 7:5; II Cor 2:16; 7:10; II Tim
1:10; Heb 2:14 b; I Jn 5:16; Rev 2:11;
20:6,15; 21:8).

22. Being free from sin means being
a slave to God. The immediate fruit pro¬
duced is consecration. The final outcome
of belonging to God is eternal life. 23.

534

ROMANS 6:23 -7:4

23. For the wages of sin is death; but the
gift of God is eternal life through Jesus
Christ our Lord.

CHAPTER 7

KNOW ye not, brethren, (for I speak to
them that know the law,) how that the law
hath dominion over a man as long as he liv-
eth?

2. For the woman which hath a husband
is bound by the law to her husband so long
as he liveth; but if the husband be dead, she
is loosed from the law of her husband.

3. So then if, while her husband liveth,
she be married to another man, she shall be
called an adulteress: but if her husband be
dead, she is free from that law; so that she is
no adulteress, though she be married to an¬
other man.

4. Wherefore, my brethren, ye also are be¬
come dead to the law by the body of Christ;
that ye should be married to another, even to
him who is raised from the dead, that we
should bring forth fruit unto God.

Now the compensation paid by sin (for
services rendered to it) is death. Paul
changes the analogy slightly here. Sin
pays wages to those working for it. The
wages paid is death. But the gracious gift
of God is eternal life in Jesus Christ our
Lord. God's gracious gift of deliverance
from sin, his transforming of the sinner s
whole being, is eternal fife. Eternal life
is a new kind of life. The sinner realizes
this as an unmerited favor. This kind of
life, this quality of existence, is found in
only one person —in Jesus Christ. The
last phrase — our Lord — is Pauls way of
saying that the Lord belongs to us as we
belong to him. We have made him our
Lord by our act of commitment. His
lordship extends to the manner of our
living.

b) Annulment and New Alignment
Caused by Death. 7:1-6. 1. The law, says
the apostle, lords it over (rules over)
a man as long as he lives. Paul lays down
this axiom both for the sake of the illus¬
tration that he is about to use and to show
that this is the nature of law. Its require¬
ments remain in force as long as one lives
under the regime of law. 2. The mar¬
ried woman is in a state of being bound
by the law to the living husband. In the
first verse Paul says that he is speaking
to those who know law. Since the ma¬
jority of the Romans were Gentiles, the
law here is not the Mosaic Law in par¬
ticular but merely the legal principle that
a married woman is bound to her hus¬
band. Pauls handling of this particular
command is certainly in the light of his
Jewish background in the Mosaic law. If
the husband dies, the woman is dis¬
charged from (is released from) this par¬
ticular commandment about her husband.
Death brings annulment of the whole
former relationship regarding her mar¬
riage. 3. While her husband lives, she
will be called an adulteress if she belongs
to a different husband. The translation “to
belong to” (cf. Arndt, ginomai , II, 3, p.
159) has the force of being married to.
But after the death of her husband she
may re-enter the marriage state without
being charged with adultery. The living
one (the wife) is free to belong to anoth¬
er.

4. When Paul applies the illustration
to the relationship of an individual to the
Law and to Christ, it is the one who dies
(the believer who died with Christ) who
is released from the Law and is free to
belong to Christ. You were put to death to
the disadvantage of the law through the

535

ROMANS 7:5-6

5. For when we were in the flesh, the mo- body of Christ. The phrase through the

tions of sins, which were by the law, did body of Christ (ASV) refers to the be-

work in our members to bring forth fruit liever’s identification with Christ in his

unto death. physical death. In 6:6 Paul has already

6. But now we are delivered from the law, sai ^ that our unregenerate person has

that being dead wherein we were held; that been crucified with Christ. This death

we should serve in newness of spirit, and not ^ e P r ^ e< ^ the Law of its power over us
in the oldness bf the letter. and had as its end our belonging to

another — to the one who arose from the
dead. Here is the new alignment. We
now belong to Christ, so that we may
bring forth fruit to God. To translate the
phrase, eis to genesihai humas heterd,
‘in order that you should be married to
another,” is certainly all right. It is part
of Paul's analogy and agrees with his use
of the comparison with marriage else¬
where (II Cor 11:2; Eph 5:25,29).

5. To be in the flesh means to be un¬
der the control and domination of sin.
The sinful passions, which the Law made
conspicuous by reminding men of God's
standards, were constantly at work in
their members. Dominated by these sinful
passions, men brought forth fruit to the
advantage of death. Death here is per¬
sonified. It means eternal death (see 6:
21). 6. But now having been discharged
from (released from) the law. The Law
was powerless to remove sinful passions.
Being released from the Law is here
made equivalent to being released from
being in the flesh. Because we died [in
regard to that] in which (referring to die
Law) we were held fast. While under the
Law, the believer died with Christ. He
died to the Laws claim requiring con¬
demnation. Paul speaks of this death to
the Law in Gal 2:19. Being discharged
from the Law opens a new relationship
with a new attitude. The relationship is
that of constantly being a slave to God.
This means that we serve God, fully
aware that we belong to him. He owns us
because he redeemed us. We serve in a
new spirit, not in the old letter. Or better,
in newness of Spirit in contrast to the old
legal code. In place of a legalism that en¬
forces statutes, there is a spirit of love and
dedication.

3) Questions Raised by the Struggle
Against Sin. 7:7-25.

Here Paul unfolds his own inward
struggles. He does not tell this as an in¬
teresting piece of autobiography, but be¬
cause he knew that his readers had die
same struggles. Paul controlled by sin
did things that Paul controlled by God
did not wish to do. Paul controlled by sin
was not his true self but his false self.
Nevertheless it was the same self. Paul

536

ROMANS 7:7-9

7. What shall we say then? Is the law sin?
God forbid. Nay, I had not known sin, but
by the law: for I had not known lust, except
the law had said. Thou shalt not covet.

8. But sin, taking occasion by the com¬
mandment, wrought in me all manner of
concupiscence. For without the law sin was
dead.

9. For I was alive without the law once:
but when the commandment came, sin re¬
vived, and I died.

was guilty when he was controlled by sin
and holy when he was controlled by God.
As a Jew he knew Gods will (Phil 3:6;
Acts 22:3; 26:4,5). To the extent that
he carried out Gods will, he was con¬
trolled by God. This did not make him
a believer in Christ or a Christian. But
it did make him aware of the struggle
between doing right and doing wrong.
When he became a Christian, the strug¬
gle was intensified. Every believer, aware
of the righteousness that God bestows,
and of righteousness as the manner of
Christian living, can say when he reads
this passage, ^This is my experience.”
Paul also stands representatively for
those Jewish people—the people of the
Law—who passed from a place of com¬
placency under the Law to a condition
of concern with the deep struggles to
which it gave rise, and then to a posi¬
tion of composure and victory in Christ.

a) Is the Law sin? 7:7-12. 7. If,
when a man becomes a Christian, he is
released or discharged from the Law,
does that mean there is something wrong
with the Law? Paul answers: By no
means. The Law showed him (and it
shows us) just what sin is. For example,
Paul says: I would not have felt guilty
[in] desiring that which is forbidden
if the law were not saying: you (sing.)
shall not desire that which is forbidden.
The longing for that which is evil be¬
comes apparent when the commandment
declares: This evil thing is forbidden.
Then the sinner wants it. 8. The apostle
tejls how sin took the commandment as
a base of operations and wrought in him
desire of every kind (for that which is
forbidden). Now without law, sin is
dead. Paul does not say that sin is
not committed without law. He is say¬
ing that without law sin is not apparent
to us. It takes a carpenters level to
make clear how far from straight a board
really is.

9. Indeed I was alive without the
law at one time. But when the command¬
ment came, sin became alive and I died.
The apostle here is talking about his
own consciousness of sin. When he was
a lad, the content of the Law did not
really reach him. He did not understand
the true purpose of law. This lack of
understanding is not confined to chil¬
dren. An adult like the jich young ruler
can assert confidently: "I have guarded
(ASV, observed) all these things from
my youth” (Mk 10:20; cf. Mt 19:20;
Lk 18:21). 10. But there came a day in

537

ROMANS 7:10-14

10. And the commandment, which was Pauls life when the particular command-
ordained to life, I found to be unto death, ment, "You (sing.) shall not desire that

11. For sin, taking occasion by the com- which is forbidden,” hit him right be-
mandment, deceived me, and by it slew me. tween the eyes. He knew he was desir-

12. Wherefore the law is holy, and the ing the forbidden. Paul became conscious
commandment holy, and just, and good. of sin, and he knew that he was spiritual-

13. Was then that which is good made ly dead. This particular commandment

death unto me? God forbid. But sin, that it (“Thou shalt not covet”) not only made
might appear sin, working death in me by dear the sinfulness of desiring that which
that which is good; that sin by the command- forbidden but also told him how to
ment might become exceeding sinful. live. It reminded him that he was not

14. For we know that the law is spiritual: living die right way. 11. Sin had de¬
but I am carnal, sold under sin. ceived him. As he understood the com¬

mandment, the extent of sin s deception
became clear to him. The commandment
made Paul see that sin had brought
about his death. Sin first deceives and
then kills. This order shows how tricky
sin is and what is its objective—the eter¬
nal ruin of individuals.

b) Is that which is good the cause
of death? 7:13,14. Paul asks this ques¬
tion about himself. He answers emphati¬
cally: By no means. God put things to¬
gether in such a way that sin brought
death through that which is good. In
order that sin through the commandment
might become sinful to an extraordinary
degree. Because man is a sinner, he does
not believe that sin is really what it is.
The Law shows clearly what it is and
what it intends to do.

Both the readers and the writer knew
that the law is caused by or filled with
the (divine) Spirit (see Arndt, pneuma-
tikoSy p. 685). The word pneumatikos
can also be translated pertaining or cor¬
responding to the (divine) Spirit (ibid.).
Here is Pauls great tribute to the Law.
It is caused by or filled with the Spirit
of God. Paul condemns law only on one
ground—legalism. He resists that view
which regards law as a lien upon the
being of God—by which God is obligated
to do this or that for man (e.g., to save
him) because man has kept certain stat¬
utes. In contrast to the Law, which is
filled with or caused by Gods Spirit,
Paul sees himself as belonging to the
flesh. He was one who was in a state
of being sold as a slave under the sov¬
ereignty of sin. The apostle surely did
not mean that he was entirely fleshly
(see w. 16,18,22). He did mean that he
knew what it was to be under the domi¬
nation of sin. Paul's battle was not a
few isolated conflicts but a continual
warfare.

c) How can the conflict within be re¬
solved? 7:15-25. In this section the
writer vividly paints the contest within

538

ROMANS 7:15-22

15. For that which I do, I allow not: for
what I would, that do I not; but what I hate,
that do I.

16. If then I do that which I would not, I
consent unto the law that it is good.

17. Now then it is no more I that do it,
but sin that dwelleth in me.

18. For I know that in me (that is, in my
flesh,) dwelleth no good thing: for to will is
present with me; but how to perform that
which is good I find not.

19. For the good that I would, I do not:
but the evil which I would not, that I do.

20. Now if I do that I would not, it is no
more I that do it, but sin that dwelleth in
me.

21. I find then a law, that, when I would
do good, evil is present with me.

22. For 1 delight in the law of God after
the inward man:

his own soul. He uses some expressions
to describe his own person as serving
self or sin. He uses others to describe
himself as serving God. The conflict
arises because he wants to serve God
but finds himself serving self and sin.

15. I do not know what I am doing.
This is a statement of one who is baf¬
fled. But he is not ignorant as to what
is wrong. The problem is how to over¬
come what is wrong. Because I am not
doing this which I wish to do; but what
I hate, this 1 am doing. 16. Here is a
person who has knowledge. He shows
that he agrees with the law that it is
good when he says he hates his actions
that are contrary to law. Thus it was not
Pauls true self that was doing evil but
the sin dwelling within him (v. 17). Here
the writer identifies his true self with "I”
(ego). When he says that it is sin that
is doing the evil, Paul is not waiving
responsibility, but simply recognizing
that it is sin that causes his self to be¬
come false.

18. Because I know that in me (that

is, in my flesh) dwells no good thing.
The phrases in me and in my flesh de¬
scribe Paul as under the control
of sin. The absence of good in the
sphere of the flesh is another way of
saying that oil and water do not mix.
Where the flesh is powerful, the will
to do good becomes powerless. Now the
wishing or willing to do is present with
me but the doing the good, no. Paul
meant that he was in the process of will¬
ing but not in the process of doing.
19. Now, I am not doing good which I
wish to do, but evil which I do not wish
to do, this I am doing. In doing of good,
Paul felt he was making no achieve¬
ment. But in the area of evil he was
aware of his activities. 20. This being
true, he again concludes, as in verse 17,
that it is no longer the I who is doing

it, but the sin dwelling in me.

21. Hence the writer concludes that
when he wills to do good, evil is pres¬
ent with him. His desire to do good is
met by a vigorous opponent that he
calls the law or the principle. Here it is
sin that is called a law or principle be¬
cause of the regularity of its action. 22.
On the encouraging side, Paul declares:
I joyfully agree with (see Arndt, syn-
edomai , p. 797) the law of God accord¬
ing to the inward man. Here is Pauls
inner response to Gods law as a child
of God. The phrase “the inward man”
occurs only three times in Paul’s writings
-Rom 7:22; II Cor 4:16; Eph 3:16. In

539

ROMANS 7:23-25

23. But I see another law in my members,
warring against the law of my mind, and
bringing me into captivity to the law of sin
which is in my members.

24. O wretched man that I am! who shall
deliver me from the body of this death?

25. I thank God through Jesus Christ our
Lord. So then with the mind I myself serve
the law of God; but with the flesh the law of
sin.

the second and third of these passages,
Paul speaks of the renewal of the in¬
ward man and the strengthening of the
inner man. Here in Rom 7:22 one finds
a spiritually healthy response to the law
of God.

23. At the same time, Paul saw a dif¬
ferent law in his members. His true self,
the inward man, agreed with the law
of God. But another law (the law of sin)
brought the “me” into captivity, mak¬
ing him a prisoner, But before making
Paul a prisoner, the law of sin was at
war with the law of his mind. This law
of his mind, together with the inward
man, represents Paul's true self controlled
by the being of God. Paul says that his
true self was being brought into captiv¬
ity to the law of sin in his members. If
Paul had stopped here, he would have
been at variance with his statement in
6:14. But he did not stop here. He as¬
serts that sin in the members is a power¬
ful force (and no one should try to deny
that fact). 24. The thought that sin could
make him captive causes him to cry
out: Wretched man that I am! Who will
set me free from the body characterized
by this spiritual death? The body is the
scene of this contest. Sin living in the
members brings spiritual death to the
body, and man becomes aware that he
needs outside help. Paul cries out not for
deliverance from the body as such, but
for deliverance from the body char¬
acterized by this spiritual death—the
doing of that which is evil in opposition
to his desire to do that which is good.
25. Thanks be to God through Jesus
Christ our Lord. Filled with emotion,
the apostle does not round out a full
reply to his question. He stresses the
One to whom thanks should be ren¬
dered, emphasizing who the Deliverer
is. The full statement would have been:
“Thanks be to God; deliverance comes
through Jesus Christ our Lord.” In Ro¬
mans 8 he tell more about this deliver¬
ance. But here he merely summarizes the
argument of 7:7-25. With his intellect or
mind he constantly serves the law of
God. But with his flesh (the self con¬
trolled by sin) he serves the principle
of sin.

The following expressions charac¬
terize Paul under the control of sin: “the
sin dwelling in me” (w. 17,20); “the law”
(v. 21); “a different law in my mem¬
bers” (v. 23); “the law of sin which is in
my members” (v. 23); “in me, that is, in
my flesh” (v. 18); “in or with the flesh” (v.
25). The following expressions designate

540

ROMANS 8:1-3

CHAPTER 8

THERE is therefore now no condemnation
; to them which are in Christ Jesus, who walk
not after the flesh, but after the Spirit.

2. For the law of the Spirit of life in
Christ Jesus hath made me free from the law
of sin and death.

3. For what the law could not do, in that
it was weak through the flesh, God sending
his own Sqn in the likeness of sinful flesh,
and for sin, condemned sin in the flesh:

Paul under the control of God: the em¬
phatic “I” with the pronoun expressed
(w. 17,20); “the inward man” (v. 22);
“the law of my mind” (v. 23); “in or
with my mind” (v. 25).

4) Victory Through the Spirit Con¬
nected with the Purpose and Action of
God. 8:1-39.

No one can appreciate the meaning of
victory until he knows the nature of the
opposition and the kind of struggle in¬
volved. In Romans 8 Paul shows what
God has done to bring the Christian to
victory over sin. He points out what God
is now doing and what the believer must
do. He examines the purpose of God
and the crisis felt by both creation and
the believer. He stresses the relation of
the Spirit to the believer and the inter¬
relation of the Spirit with Christ and the
Father. He paints a glorious picture of
the destiny of those who love God and
shows that nothing can separate them
from Gods love. When a believer be¬
comes occupied with himself, he can
rise no higher than Rom 7:25. When
he sees what God has done and is doing
for him, he must respond in the language
of 8:37-39.

a) Deliverance from Sin and Death
by the Activity of Father, Son, and
Spirit. 8:1-4. 1. Therefore goes back
to the last verse of 7:25. Since the de¬
liverance comes through Jesus Christ,
there is no condemnation (involving pun¬
ishment or doom) to those who are in
Christ Jesus. Those in Christ are not
condemned, because Christ was con¬
demned in their stead. There is no pun¬
ishment for them, because Christ bore
their punishment. 2. But how about this
contest with sin that Paul has been dis¬
cussing? Now the law, i.e., the Spirit of
life in Christ Jesus freed you from the
law, i.e., from sin and death. Both the
Spirit and sin and death are called the
law because of the constancy of their
influence and action. 3. Law here refers
to the Mosaic Law, and the reader sees
that God did what the Law could not
do. The Law was up against an im¬
possibility. It prescribed a way of life
that men who were in the flesh could
not follow. Legalistically, they might give
the appearance of doing so, but they
could never fulfill the terms of all that
God demanded. God sent his son in
the likeness of sinful flesh. The word
likeness is important, for it signifies that
Christ came in flesh like ours, and

541

ROMANS 8:4-9

4 r 1* 1 . 6 n S* lteousness °f ^ aw might was true man, but not a sinful man. This
be fulfilled in us, who walk not after the is the difference between Christ and
flesh, but after the Spirit. those whom he came to save: He was

5. For they that are after the flesh do free from sin both in nature and in act.
mind the things of the flesh; but they that God condemned sin in his flesh. The
are after the Spirit, the things of the Spirit, phrase could be translated in the flesh,

6. For to be carnally minded is death; but but the context favors his flesh. Here
to be spiritually minded is life and peace. the word flesh refers to Christ’s true hu-

7. Because the carnal mind is enmity inanity. 4. In this verse flesh refers to

against God: for it is not subject to the law of men who are living under the control
God, neither indeed can be. of sin. Sin as a rebellious force against

8. So then they that are in the flesh can- God was condemned in the flesh of

not please God. Christ. God pronounced judgment on sin

9. But ye are not in the flesh, but in the ^ the °f Christ in order that the

Spirit, if so be that the Spirit of God dwell in requirements of the law might be ful-
you. Now if any man have not the Spirit of “ lled m P s who are not walking (living)
Christ, he is none of his. m accordance with the flesh but in ac¬

cordance with the Spirit. The word trans¬
lated requirements is in the singular. It
means the complete requirement of God.
God dealt with sin in the death of his
Son so that those in Christ might under¬
stand the complete requirement of God
as it is expressed in the Law. Those who
realize this purpose of God live in ac¬
cordance with the Spirit, not in accord¬
ance with the flesh.

b) The Mind-set of the Flesh Versus
That of the Spirit. 8:5-13. 5. In 8:4 the
picture is of those who live in accord¬
ance with the flesh or Spirit. Here the
stress is on those who are in accordance
with the flesh or with the Spirit. In one
group are those occupied with all the
particulars that go into a sinful life. In
the other group are those occupied with
all that goes into life under the direction
and power of the Spirit. 6. Now the
mind-set of the flesh is death, but the
mind-set of the Spirit is life and peace.
The flesh—the principle of rebellion with¬
in man—produces a certain pattern and
way of thinking. Likewise, die Holy Spir¬
it produces a certain pattern and way
of thinking. The translation mind-set
stresses the direction and the outlook
of the mind. Spiritual death is made the
equivalent of die mind-set of die flesh.
Life and peace are equated with the
mind-set of the Spirit. 7,8. The mind¬
set of the flesh is hostile to God, un¬
willing to subject itself to his law. Per¬
sons with such a nature cannot please
God.

In verses 9-11 the apostle shows what
makes the difference between those in
the flesh and those in the Spirit. 9. His
readers are “in the Spirit.” He assumes
that the Spirit of God dwells in them.
The if so be that (AV) gives a false im¬
pression. Actually, the writer leaves no

542

ROMANS 8:10-13

10. And if Christ be in you, the body is
dead because of sin; but the Spirit is life be¬
cause of righteousness.

11. But if the Spirit of him that raised up
Jesus from the dead dwell in you, he that
raised up Christ from the dead shall also
quicken your mortal bodies by his Spirit that
dwelleth in you.

12. Therefore, brethren, we are debtors,
not to the flesh, to live after the flesh.

13. For if ye live after the flesh, ye shall
die: but if ye through the Spirit do mortify
the deeds of the body, ye shall live.

doubt in his statement. If one does not
have the Spirit of Christ, he does not
belong to Christ. Those who belong to
Christ do have the Holy Spirit. The fact
that the Spirit is called the Spirit of
God and then the Spirit of Christ shows
that the Father and the Son are related
to the Spirit in the same way. 10. Not
only is the Spirit said to dwell in the
believers—you, but Christ is in them.
For the believer to have the Spirit of
Christ within is to have Christ himself
within (cf. 8:16,17). Paul is speaking of
the reality of God in the life of a Chris¬
tian. Although filled with God in this
fashion, he says, the body is dead be¬
cause of sin; but the Spirit is life because
of righteousness. Here the term body
means the man under the control of
sin—the idea usually expressed in “flesh.”
The false self is dead or useless because
of sin. This self cannot be effective for
God. But the spirit—the true self—is liv¬
ing because of the righteousness which
God bestows. Of course, there are not
two separate selves. When the self be¬
comes false, it acts in accordance with
the flesh. When the self is true, it acts
in accordance with the Spirit.

11. The presence of the Spirit of God
in believers guarantees that the God
who raised up Christ from the dead will
quicken the mortal bodies of believers
through his Spirit dwelling in [them].
The role of the Holy Spirit in the resur¬
rection of believers is a neglected theme.
A mortal body is a body capable of dy¬
ing. A body made alive by the Holy
Spirit becomes immortal. The transition
from mortality to immortality is the work
of the Spirit.

12. Believers are in the Spirit, and the
Spirit dwells in them. Through him they
will have glorified bodies. These facts
lead to one certain conclusion. So then,
brothers, we are under obligation, but
not to the flesh, to live according to its
demands (see Arndt, opheiletes , 2b, p.
603). 13. Assuming that you live accord¬
ing to the flesh, Paul tells his readers,
you are about to die. This is a spiritual
death. But assuming that by the Spirit
you keep putting to death the evil deeds
(cf. Col 3:9) of the body, you will live.
Both “ifs” in 8:13 assume the actuality
of the thing stated. The conclusions logi¬
cally follow. Their solemnity corresponds
to the seriousness of the action in the
“if” clauses. Since spiritual death here
is viewed as climactic—the final banish¬
ment from Gods presence-the life re-

543

ROMANS 8:14-18

14. For as many as are led by the Spirit of
God, they are the sons of God.

15. For ye have not received the spirit of
bondage again to fear; but ye have received
the Spirit of adoption, whereby we cry,
Abba, Father.

16. The Spirit itself beareth witness with
our spirit, that we are the children of God:

17. And ifs children, then heirs; heirs of
God, and joint-heirs with Christ, if so be that
we suffer with him, that we may be also glo¬
rified together.

18. For I reckon that the sufferings of this
present time are not worthy to be compared
with the glory which shall be revealed in us.

ferred to must be the glorified life that
awaits the believer.

c) Guidance and Witness of the Spirit.
8:14-17. 14. Sons of God are defined as
those who are led by the Spirit of God.
The Spirit does the leading. The verb
is in the present tense and in the passive
—as many as allow themselves to be
led (cf. Arndt, ago, 3, p. 14). 15. The
phrases spirit of bondage and Spirit of
adoption are parallel. A better render¬
ing would be: the state of mind that
belongs to slavery and the state of mind
that belongs to adoption. The outcome
of the former is fear; the outcome of
the latter is the ability to pray and
to address God as Father. The word
Abba is an Aramaic word put into
Greek letters and then transliterated
into English. It means “Father.” The
bringing together of both Jew and Greek
(Gentiles) in Christ is seen in these open¬
ing words of address in prayer.

16. The Holy Spirit bears witness to¬
gether with our human spirit that we are
children of God. This really means that
the Spirit bears witness with our very
self {see I Cor 16:18; Gal 6:18; Phil
4:23). This witness is directed to every
aspect of our personality that goes into
the making of our self. The Spirit's testi¬
mony is to the person. 17. It is noted
that the believer is an heir of God and
a fellow heir of Christ. We are heirs of
all that Cod has to bestow, which means
that we are fellow heirs with Christ, to
whom the Father has given all things.
But to be a joint heir with Christ means
to be a fellow sufferer with Christ. The
tense is present: since indeed we are suf¬
fering together. Suffering was the role
that God had appointed for Christ (Lk
24:26,46; Acts 17:3; 26:23; Heb 2:9,10).
It is also the God-ordained experience for
believers in Christ (Mt 10:38; 16:24; 20:
22; I Thess 3:3; II Thess 1:4,5; H Cor
1:5; Col 1:24; II Tim 3:12; I Pet 1:6;
4:12). Those who are fellow sharers with
Christ in suffering will also be fellow
heirs with him in glory (Rom 8:17).
The experience of suffering precedes the
experience of glory.

d) Completion of Redemption Awaited
by Creation and Believers Alike. 8:18-
25. How should one view the sufferings
of the present? They are to be viewed
in the light of the glory that is .about
to be revealed in us (v. 18). The suffer¬
ings are not to be compared with the
coming glory, for they are not at all
equal in intensity or value. 19. Not only

544

ROMANS 8; 19-24

19. For the earnest expectation of the
creature waiteth for the manifestation of the
sons of God.

20. For the creature was made subject to
vanity, not willingly, but by reason of him
who hath subjected the same in hope;

21. Because the creature itself also shall
be delivered from the bondage of corruption
into the glorious liberty of the children of
God.

22. For we know that the whole creation
groaneth and travaileth in pain together
until now.

23. And not only they, but ourselves also,
which have the firstfruits of the Spirit, even
we ourselves groan within ourselves, waiting
for the adoption, to wit , the redemption of
our body.

24. For we are saved by hope: but hope
that is seen is not hope: for what a man
seeth, why doth he yet hope for?

is glory to be revealed to believers, but
believers themselves are to be revealed.
Paul says that this event is the eager ex¬
pectation of the creation. The word crea¬
tion (AV, creature, except in v. 22)
found in 8:19-22 refers to all of God's
creation below the human level, here
personified to make clear the tensions
and dislocation found in creation because
of sin. Sin brought distortion not only
into man's relation with God but into the
universe in which he lives. 20. Creation
was made subject to frustration against
its own will. Tornadoes, hurricanes,
earthquakes, drought, floods are just a
few evidences of the imbalance of na¬
ture. Paul says that nature was reduced
to this state by God. Although the Lord
brought this about, he did it in hope,
i.e M with a definite hope for a future
day when the frustration will be re¬
moved. 21. Because the creation itself
also will be set free from the slavery to
deterioration. God has promised that the
very creation which has been enslaved
to deterioration and corruption will be
set free from this condition. Its new con¬
dition is described as the glorious free¬
dom which belongs to the children of
God. 22. How different this is from the
present situation—both for creation and
for Gods children. Creation groans and
suffers agony together with the men who
dwell upon the earth. 23. Not only crea¬
tion, but also believers who have the first
fruits of the Spirit groan within them¬
selves. First fruits here may mean the
blessings and changes that the Spirit has
already produced in the lives of be¬
lievers. Or it can mean that the Spirit
himself is looked upon as the first fruit
(cf. II Cor 1:22; Eph 1:14). In the light
of the context, the former interpretation
seems best. The groaning of a believer
has nothing to do with complaining. Rath¬
er, it is his sighing to himself because
he lives in a sinful world. The adoption
for which the believer awaits refers to
the redemption of our body, its release
from sin and finiteness, the pressure of
which we constantly feel as long as we
have our mortal body.

24. Now we are saved for the hope.
The hope for which God saved us is
deliverance from a body put under pres¬
sure by sin, and from a state of mortal
finiteness in which we await the day
when, clothed with immortality, we
shall see God. What is hope? Paul says it
is a confident expectation of promised
blessings not now present or seen. This
hope is not a wisn for something too

545

ROMANS 8:25-29

25. But if we hope for that we see not,
then do we with patience wait for it

26. Likewise the Spirit also helpeth our
infirmities: for we know not what we should
pray for as we ought: but the Spirit itself
maketh intercession for us with groanings
which cannot be uttered.

27. And he that searcheth the hearts
knoweth what is the mind of the Spirit, be¬
cause he maketh intercession for the saints
according to the will of God.

28. And we know that all things work to¬
gether for good to them that love God, to
diem who are the called according to his
purpose.

29. For whom he did foreknow, he also
did predestinate to be conformed to the
image of his Son, that he might be the first¬
born among many brethren.

good to be true and unlikely to occur.
The object or blessing hoped for (here,
the redemption of the body) is real and
distinct but not yet present 25. But
since we are hoping for what is not seen,
with (dia; see Arndt, III, 1, c, p. 179)
patience (or fortitude) we are eagerly
awaiting it. The redeemed body will
be a glorified body free from all sin.
With such a hope before him, the be¬
liever awaits its realization with fortitude.

e) Intercessory Ministry of the Spirit.
8:26,27. 26. Likewise, the Spirit helps
our weakness. The weakness referred
to is our inability to analyze situations
and pray intelligently about them. We
know this is the weakness referred to
because of the next phrase. The Spirit
is said to plead or intercede with sighs
too deep for words (see alaletos, Arndt,
p. 34). Sometimes we cannot pray be¬
cause words cannot express the needs
we feel. The Spirit’s response of sighs
too deep for words shows how God
through his Spirit enters into our ex¬
periences. 27, God the Father who in¬
vestigates the hearts [of men] knows what
is the mind-set of the Spirit. God knows
the total response of the Spirit to any
situation or issue. The intercession he
makes on behalf of the saints is in con¬
formity with the being of God. These
words certainly declare that communica¬
tion of thought and knowledge of each
other is shared by two members of the
Godhead—Father and Spirit (i.e., the
Holy Spirit).

f) Purpose of God for Those Loving
Him. 8:28-30. 28. Paul begins with a basic
axiom: We know. Then he states this
truth: To those loving God, he (i.e.,
God) works all things together for good.
Paul puts the phrase “to those loving
God” first so that there will be no mis¬
take about who are involved in “God
works all things together for good.” It is
for those who continually express love
for God both in attitude and action.
These are further defined as those who
are called ones in accordance with (Gods)
plan or purpose . The call and election
are put side by side in II Thess 2:13,14;
II Pet 1:10. The call may be focused
upon the eternal destiny (II Thess 2:14)
or on the earthly life of freedom and
holiness (Gal 5:13; I Thess 4:7).

29. Because whom he knew before¬
hand or foreknew. The pronoun whom is
plural, not singular. Paul is thinking of
a group here—composed of individuals
to be sure—but nevertheless a group of

546

ROMANS 8:30-32

30. Moreover, whom he did predestinate,
them he also called: and whom he called,
them he also justified: and whom he justified,
them he also glorified.

31. What shall we then say to these
things? If God be for us, who can be against
us?

32. He that spared not his own Son, but
delivered him up for us all, how shall he not
with him also freely give us all things?

individuals who constitute a corporate
whole. This is identical with the apos¬
tle’s procedure in Eph 1:4, where he
says: Just as he chose us (plural) in him
(i.e., in Christ). Christ is the Elect or
Chosen one (see Lk 9:35 [ASV; RSV];
23:35; I Pet 2:4,6); and believers—those
who belong to God—are elect or chosen
ones in him (i.e., in Christ). The verb
foreknow has as its basic ingredient knowl¬
edge. This group of individuals, the
members of this corporate whole, are
foreknown in what sense? They are fore¬
known as having a distinct place in
Gods plan or puipose (Rom 8:28).
They have a role to play in God’s
plan. What is their destiny? Whom (pi.)
he knew beforehand, he decided upcn
beforehand to be conformed to the image
of his son (v. 29). Gods decision here
is that those composing this group shall
be like his Son in form and appearance.
The number is not small. God decided
this beforehand in order that his Son
might be the first-born among many
brothers. The term firstborn means the
one highest in rank or position. That
Christ is supreme or first Paul makes
very clear in Col 1:18: “And he is the
head of the body, the church, [he] who is
(the) beginning, (the) first-born from the
dead; that he might come to have the
first place in everything.” The headship
is over and in the midst of many brothers
—those who receive the abundance of
grace and the gift, i.e., righteousness
(Rom 5:17). Christ's rank as first-born
shows that he stands as the exalted head
of the new humanity—as the second
Adam (Rom 5:12-21; I Cor 15:22).

The stress in this section (Rom 8:28-
30) lies upon the action of God—his
plan and the accomplishment of his plan.
30. The verbs: he called, he acquitted
(or justified) and he glorified have to
do both with the plan (eternal counsel
of God) and the carrying out of this
purpose. Because God has a plan, or pur¬
pose—to sum up all things, to bring all
things together in Christ, things in the
heaven and things upon earth (Eph 1:10,
11), he is able to work all things together
for good to those loving him. Pauls em¬
phasis here is on what God does for the
many brothers. The only human response
mentioned is that of love for God.

g) Triumph of Believers over All Op¬
position. 8:31-39. 31,32. Paul now begins
to point out the implications of his teach¬
ing. God became involved in man’s dilem¬
ma in order to accomplish his plan. He

547

ROMANS 8:33 — 9:2

33. Who shall lay any thing to the charge
of God’s elect? It is God that justifieth.

34. Who is he that condemneth? It is
Christ that died, yea rather, that is risen
again, who is even at the right hand of God,
who also maketh intercession for us*

35. Who shall separate us from the love of
Christ? shall tribulation, or distress, or perse¬
cution, or famine, or nakedness, or peril, or
sword?

36. As it is written, For thy sake we are
killed all the day long; we are accounted as
sheep for the slaughter.

37. Nay, in all these things we are more
than conquerors through him that loved us.

38. For I am persuaded, that neither
death, nor life, nor angels, nor principalities,
nor powers, nor things present, nor things to
come,

39. Nor height, nor depth, nor any other
creature, shall be able to separate us from
the love of God, which is in Christ Jesus our
Lord.

CHAPTER 9

I SAY the truth in Christ, I lie not, my con¬
science also bearing me witness in the Holy
Ghost,

2. That I have great heaviness and contin¬
ual sorrow in my heart.

handed over his Son on behalf of us all.
Christ was handed over for our benefit, on
our behalf, and in our stead. God could
not spare his Son and carry out his plan
of redemption. So he handed him over to
death that we might be redeemed. Paul
draws certain conclusions from this ac¬
tion by God. With Christ he will gra¬
ciously give us all things, though we may
not have all of them\right now. 33,34. No
one can bring any charge against Gods
chosen or elect ones or condemn them,
because God and Christ have participated
in this divine action of handing over
Christ.

35,36. Formidable obstacles cannot
separate us from the love Christ extends
to us. These difficulties are: affliction, dis¬
tress, persecution, famine, lack of cloth¬
ing, danger, or sword (i.e., violent death).
The apostle quotas Ps 44:22 to show
what difficulties the people of God have.
37. His conclusion is that in all these
difficulties we are winning a most glorious
victory through the one who loved us.
The meaning here is: "We are in the
process of winning.” In the external pres¬
sures of life we can be gaining the victory
through the one who loved us. We are
winning not through our own strength or
brilliance but through Christ. 38,39. Paul
broadens out the experiences, the person¬
alities, and the things that confront the
believer: death or life, angels or angelic
rulers, space above the horizon or space
below it, or any created thing. Then he
emphatically declares that none of these
things shall be able to separate us from
the love God manifests, this love that is
in Christ Jesus our Lord. The power of
God’s love is a theme that can never be
exhausted.

IH. Israel and the Gentiles in the Plan
of God. 9:1-11:36.

Paul looks at the plan of God as it re¬
lates to the two divisions of mankind that
he, as a Jew, saw —Israel or the Jewish
people and the Gentiles.

A. Concern of Paul for His Own Peo¬
ple, Israel. 9:1-5.

1,2. This chapter begins with an array
of proof that Paul had great grief and
unceasing pain in his heart with reference
to his own people. Here is the proof: he
speaks truth in Christ; he is not lying;
his conscience testifies for him in the
presence of the Holy Spirit. The apostle
told this because he knew how the Jews
maligned him (see, e.g.. Acts 21:28 —
an event that occurred after he wrote

548

ROMANS 9:3-5

3. For I could wish that myself were ac¬
cursed from Christ for my brethren, my kins¬
men according to the flesh:

4. Who are Israelites; to whom pertaineth
the adoption, and the glory, and the cove¬
nants, and the giving of the law, and the
service of Cod, and the promises;

5. Whose are the fathers, and of whom as
concerning the flesh Christ came, who is
over all, God blessed for ever. Amen.

Romans but indicative of how the Jews
felt.) 3. So deeply did Paul feel about his
people that he here employs the language
of an unattainable wish (potential imper¬
fect in Greek): I could wish that I myself
would be under a curse (and thus separat¬
ed) from Christ for the sake of my broth¬
ers, my fellow countrymen with respect to
earthly descent. The language here sounds
like that of Moses when he pleaded that
God would blot him out of His book (Ex
32:31,32).

Paul now lists the blessings that be¬
longed to his fellow countrymen. 4. They
were Israelites to whom belonged the
adoption—i.e., a people whom God made
his own (cf. Isa 43:20,21). They had
the glory. This could be either the honor
of being Gods people or the gloiy of
God that appeared in the midst of his
people (Ex 24:16,17). The word cove¬
nants is in the plural because God spoke
to his people about his covenant relation
with them on a number of occasions.
It might also be rendered decrees or
assurances. To them also belonged the
legislation, i.e., the Mosaic law, and the
service or worship of God—the ritual of
the Tabernacle and the Temple. They
had the promises of God, especially the
Messianic promises. 5. The fathers—
Abraham, Isaac, and Jacob—also belonged
to them. But the most important bless¬
ing was that Christ, with respect to his
flesh, came from Paul's fellow country¬
men, the Israelites. But this one (Christ),
who on the human side came from
Israel, was much more than a fellow
Israelite; he was God over all, blessed
forever. (For evidence that this last
clause refers to Christ, see Sanday and
Headlam, Epistle to the Romans, ICC,
pp. 232-238). Knowing Christ’s exalted
place only increased Paul’s anguish over
the blindness of his people. They had re¬
fused such a Messiah. These lines are
not a doxology to God, for that does not
fit the train of thought. Rather, the lines
show how exalted Christ is, which fits the
train of thought perfectly.

B. God Free, Righteous, and Sovereign
in His Dealing with Israel and with All
Men. 9:6-29. From 9:6 to the end of
chapter 11 Paul discusses a profound
question: How could God reject his elect
people? He points out to what extent the
eople have been rejected, why they have
een rejected, the existence of a remnant,
and what plans God has for the future of
his people, Israel. In 9:6-29 the writer
is answering an argument of his Jewish

549

ROMANS 9:3-5

3. For I could wish that myself were ac¬
cursed from Christ for my brethren, my kins¬
men according to the flesh:

4. Who are Israelites; to whom pertaineth
the adoption, and the glory, and the cove¬
nants, and the giving of the law, and the
service of God, and the promises;

5. Whose are the fathers, and of whom as
concerning the flesh Christ came, who is
over all, God blessed for ever. Amen.

opponents that went like this: “We have
circumcision as a sign (cf. Gen 17:7-14)
that we are Gods elect people. Members
of Gods elect people will not perish.
Therefore, we will not perish.” Rabbini¬
cal evidence shows that this was the at¬
titude of most Jews in Paul’s day. Her¬
mann L. Strack and Paul Billerbeck have
prepared a Commentary on the New
Testament in which they bring together
parallels from the Talmud and Midra-
shim that shed light on the NT. In Vol.
IV, Part 2, they have devoted an entire
excursus (#31) to the subject of Sheol,
Gehenna [place of punishment], and the
Heavenly Garden of Eden (Paradise). The
following quotations include names of
tractates of the rabbinical writings from
which their ideas about these places are
drawn, as well as indicate the location in
S track-Billerbeck.

Rabbi Levi has said: In the future (on
the other side—what the Greeks called
the spirit world) Abraham sits at the
entrance of Gehenna and he allows no
circumcised ones from the Israelites to
enter into it (i.e., Gehenna). [Midrash
Rabba Genesis, 48 (30 tt , 49) SBK, IV,
Part ii, p. 1066]

In this same context the question is asked:
How about those who sin excessively?
The answer is: They are returned to a
state of uncircumcision as they enter
Gehenna. The next quotation deals with
the question of what happens after
death to an Israelite.

When an Israelite goes into his eternal
house (=grave), an angel is sitting
over the heavenly garden of Eden, who
takes each son of Israel who is circum¬
cised for the purpose of bringing him
into the heavenly garden of Eden (para¬
dise). [Midrash Tanchum, Sade, waw,
145 a , 35; SBK, IV, Part ii, p. 1066]
Again the question is raised: How about
those Israelites who serve idols? As above,
the answer is: They will be returned to a
state of uncircumcision in Gehenna. Here
is a quotation that looks at the Israelites
as a group:

All Israelites who are circumcised
come into the heavenly garden of
Eden (paradise). [Midrash Tanchuma,
Sade, waw, 145 a , 32; SBK, IV, Part ii,
p. 1067]

It is clear from these quotations that most
Jews believed and taught that all circum¬
cised Israelites who have died are in para¬
dise and that there are no circumcised Is¬
raelites in Gehenna.

To the claim that the Lord could not
reject his elect people, Paul first of all

550

ROMANS 9:6-12

6. Not as though the word of God hath
taken none effect. For they are not all Israel,
which are of Israel:

7. Neither, because they are the seed of
Abraham, are they all children: but, In Isaac
shall thy seed be called*

8. That is. They which are the children of
the flesh, these are not the children of God:
but the children of the promise are counted
for the seed.

9. For this is the word of promise. At this
time will I come, and Sarah shall have a son.

10. And not only this; but when Rebecca
also had conceived by one, even by our
father Isaac,

11. (For the children being not yet bom,
neither having done any good or evil, that
the purpose of God according to election
might stand, not of works, but of him that
calTeth;)

12. It was said unto her. The elder shall
serve the younger.

replies by emphasizing Gods freedom,
righteousness, and sovereignty. God acts
freely, acts in righteousness, and acts
sovereignly because he is free, righteous,
and sovereign in his own eternal being.

1) God's Choice of Isaac Rather Than
the Other Sons of Abraham. 9:6-9.

6. But it is by no means as if the word
of God had come to failure. The present
state of the Jews does not indicate that
the divine promise has been rescinded.
Not all those who are descended from
Israel are really Israel. The promises of
the Lord at any one period of history
may actively involve as many of his peo¬
ple as he decides. 7. In the case of Abra¬
ham's children, God made a choice. In
(through) Isaac you are to have your
descendants (cf. Kaled, Arndt, 1. a, p.
400). 8. Here a distinction is made be¬
tween the children of the flesh, those
born of Hagar and Keturah (Gen 16:1-16;
25:1-4), and Isaac, bom according to
promise. That is, not the children of the
flesh are thereby children of God, but the
children of the promise are looked upon
as seed. The AV is unsatisfactory in verse
8. Paul puts the negative first to make
clear that the children of the flesh do not
automatically become children of God.
Isaac was born because of promise. God
chose through him to bring blessings to
all of mankind.

2) God's Choice of Jacob Rather Than
Esau. 9:10-13.

Paul's Jewish contemporaries might
have replied: “We are children of Isaac;
hence, we can be certain that God will
not reject us." 10,11. But Paul shows
that God made a choice between Isaac's
two sons, even before the sons were born
or had done anything good or bad. Such
a choice occurred in order that the pur¬
pose or plan of God which operates by
selection might continue not from works
but from the one who calls. God's selec¬
tion was not based upon legalistic works
but upon himself and his plan for the
world. 12,13. What did this selection in¬
volve? The older will be in subjection to
the younger. Since this selection occurred
before the twins were bom (Gen 25:23),
Paul was certainly thinking of two in¬
dividuals here. In the quotation from
Mai 1:2,3, which looks back to God's
dealings with Jacob and Esau, the em¬
phasis falls upon nations. What began in
the lifetime of the founders of these peo¬
ples continued among their children. The
selection had to do with the roles these

551

ROMANS 9:13-17

13. As it is written, Jacob have 1 loved,
but Esau have I hated.

14. What shall we say then? Is there un¬
righteousness with God? God forbid.

15. For he saith to Moses, I will have
mercy on whom I will have mercy, and I will
have compassion on whom I will have com¬
passion.

16. So then it is not of him that willeth,
nor of him that runneth, but of God that
showeth mercy.

17. For the Scripture saith unto Pharaoh,
Even for this same purpose have I raised
thee up, that 1 might show my power in
thee, and that my name might be declared
throughout all the earth.

two gtoups were to play in history. The
Lord showed his love for Jacob by mak¬
ing the patriarchs descendants the chan¬
nels through whom He spoke His oracles
and made known His truth. God hated
Esau in the sense that He did not make
Esau's descendants channels of revela¬
tion but rather, as Malachi says: God
“made his mountains a desolation and
gave his heritage to the jackals of the
wilderness” (Mai 1:3). In looking back up¬
on Esau's history, Malachi also uses the
word “hate” because of God's severity in
dealing with Esau. The historical situa¬
tion of both individuals and peoples cer¬
tainly affects their eternal destiny. But
election in Rom 9:10-13 is not selection
for eternal salvation or damnation.
Rather, it is selection for the roles God
has called individuals and nations to play
in their earthly life.

3) God's Mercy Toward Israel and
Hardening of Pharaoh. 9:14-18.

14. Therefore, what shall we say?
There isn’t unrighteousness with God is
there? By no means. The fact that God's
selection is not based upon human works
does not make the Lora unrighteous. He
is free, righteous, and sovereign. 15.
These qualities are seen in his action
toward Moses and Pharaoh. His declara¬
tion to Moses—I will have mercy upon
whomever I am having mercy and I will
have compassion upon whomever I am
having compassion (Ex 33:19)— came
after Israel's sin of the golden calf. At
that point Israel could not possibly have
deserved God's mercy. Such idolatry as
theirs deserved only wrath. 16. The “it”
supplied by the AV refers to the mercy
or compassion. Mercy and compassion
therefore do not belong to the one willing
or the one running but to God who con¬
stantly has mercy. That is, no one has a
claim on God's mercy. God also pours
out his wrath as he sees fit. 17. The verb
“to raise up” is better translated in this
verse: For this very reason I cause, you to
appear. God brought Pharaoh upon the
scene of history in Egypt for the pur¬
pose of showing His power and proving
that His name would be proclaimed in all
the earth. Pharaoh would still have been
his own stubborn self if God had placed
him in some obscure settlement up the
Nile. But God put him over all Egypt in
order to carry out His own purpose and
plan. 18. In looking back over these two
cases of Moses and Pharaoh, Paul con¬
cludes: Therefore, then, he shows mercy
to whom he wishes and he hardens whom

552

ROMANS 9:18

18. Therefore hath he mercy on whom he he wishes. God was free and sovereign
will have mercy , and whom he will he in the hardening of Pharaoh's heart, but
hardeneth. He was not arbitrary.

A study of the Exodus narrative shows
that Pharaoh hardened his own heart be¬
fore God hardened it. And even after
God hardened it, Pharaoh still had power
to harden it further.

The Lord clearly predicted that he
would harden Pharaoh's heart: “I will
harden (hazaq, piel, “make rigid, hard;
harden") his heart" (Ex 4:21; cf. 14:4);
“I will make hard (qdshdh, hiphil, “make
hard, stiff, stubborn”) the heart of Pha¬
raoh" (Ex 7:3). But not until 9:12 does
the record of Exodus say that God actu¬
ally hardened the king's heart: “And
Jehovah hardened ( hazaq , piel, “make
rigid, hard; harden”) the heart of
Pharaoh."

The Scriptures have much to say about
the fact that Pharaoh's heart was “grow¬
ing hard,” and about Pharaohs “making
his heart heavy, dull, unresponsive,” even
before they state that God hardened
Pharaoh s heart. The phrase, “Pharaoh's
heart grew hard,” means that Pharaoh's
moral character (see BDB, p. 525) grew
hard. Moral character is a most important
aspect of one's person. Hence, in a real
sense Pharaoh grew hard as the result of
his own activity. “And the heart of
Pharaoh grew hard” (hazaq qal, “grow
stout, rigid, hard”; see Ex 7:13,22; 8:19
[Heb. text 8:15]). “The heart of Pharaoh
is hard” (kdbed, adj., “heavy,” “dull,”
“hard”; see Ex 7:14). “The heart of
Pharaoh became hard” ( kdbed , qal, “be
heavy, insensible, dull, hard”; see Ex 9:7).
“Pharaoh made heavy (or dull, unre¬
sponsive; all possible translations of
kdbed, hiphil) his heart” (see Ex 8:15
[Heb. text 8:11]; 8:32 [Heb. text 8:28]).
After all this activity on the part of
Pharaoh, “Jehovah hardened (hazaq, piel,
“make rigid, hard; harden”) the heart of
Pharaoh” (see Ex 9:12). But Pharaoh had
the power to continue what he had been
doing: “. . . he [Pharaoh] sinned more,
and he made heavy (or dull, unrespon¬
sive; all possible translations of kdbed,
hiphil) his heart, he and his servants.
And the heart of Pharaoh grew hard”
(hazaq, qal, “grow stout, rigid, hard”;
see Ex 9:34 b,35 a).

Then Jehovah completed his judicial
punishment of Pharaoh. “And Jehovah
hardened (hazaq, piel, “make rigid,
hard”; “harden”) the heart of Pharaoh,”
(see Ex 10:20,27; 11:10; 14:8). “And
Jehovah said unto Moses: *Go unto Pha-

553

ROMANS 9:19-21

19. Thou wilt say then unto me. Why
doth he yet find fault? For who hath resisted
his will?

20. Nay but, O man, who art thou that re-
pliest against God? Shall the thing formed
say to him that formed if. Why hast thou
made me thus?

21. Hath not the potter power over the
clay, of the same lump to make one vessel
unto honor, and another unto dishonor?

raoh because I am making heavy (dull,
unresponsive; all possible translations of
kdhed, hiphil) his heart and the heart of
his servants' ” (see Ex 10; 1).

So the conclusion that God hardens
whom he wishes is based upon his right¬
eousness as well as upon his freedom in
dealing with Pharaoh.

4) Gods Control Over Vessels of
Wrath and Mercy. 9:19-24.

Paul has been directing his argument
to the Jews, who thought that, because
they had circumcision and were. mem¬
bers of God's elect people, the Lord was
duty-bound to grant them earthly pros¬
perity and eternal bliss. The apostle has
stressed the divine sovereignty and free¬
dom as a corrective to this erroneous
Jewish view. The Lord is duty-bound only
to his own righteous being — not to
claims put upon him by those who mis¬
understand his being and action.

19. At this point, Paul imagines that
one of his opponents is saying; “Look
what your argument leads to. The Lord
hardens a man like Pharaoh and then
finds fault with him. That doesn't make
sense.” The question is: Why does he
still find fault? Who can resist his will?
Paul's answer is phrased in terms suited
to the man who makes the objection
rather than in terms of an intellectual
analysis of the man's counterargument.
Paul writes (v. 20 a): O man, on the con¬
trary, who are you who answers back to
God in this way? A real knowledge of
the true God makes such an objection
preposterous. Paul turns to an illustration
(w. 20b,21): What is moulded will not
say to the moulder, why have you made
me in this fashion, will it? Or, the potter
has the right over the clay, doesn’t he,
to make from the same lump one vessel
for honor and another for dishonor? This
illustration of the potter had been used
very effectively by Jeremiah centuries be¬
fore (Jer 18:4-6). Paul stresses the com¬
plete control of the potter over the clay
in terms of that for which the vessel
is to be used. A vessel is honored or dis¬
honored by the use to which it is put (cf.
Arndt, time, 2, b, p. 825). One pot may be
intended for carrying water and another
for carrying away refuse. The same
material is used for both. But they are
to be made for different functions, and
so the potter gives each one a shape that
accords with its intended function.

Paul now applies this principle. He
does this in one long sentence that ex¬
tends from Rom 9:22 to 9:24. If a pot-

554

ROMANS 9:22-23

22. What if God, willing to show his ter may do what he wants with his ves-

wrath, and to make his power known, en- sels, certainly God may do what He wants
dured with much long-suffering the vessels of with His vessels. Although Paul is still
wrath fitted to destruction: stressing God’s sovereignty and freedom,

23. And that he might make known the he carefully avoids picturing the Lord as

riches of his glory on the vessels of mercy, having the same relationship to the ves-
which he had afore prepared unto glory, sels of wrath as he does to the vessels of

mercy. Now if God, although he wished
to show his anger and make known his
power,, bore patiently (endured) with
much forbearance the vessels of wrath
made ready (prepared) for destruction
and [if he did this] in order that he
might make known (reveal) the riches
of his glory to vessels of mercy, which
he prepared beforehand for glory, us
whom also he called not only from
the Jews but also from the Gentiles
[how can you (sing.; cf. v. 19) bring any
objection against God’s justice?] In the
concessive clause beginning with “al¬
though,” Paul certainly has in mind
Pharaoh and others like him. The words
to show his anger and make known his
power are merely a variation of the
language he used in verse 17: “in order
that I might show in you my power.”
Paul was very eager to emphasize God’s
patience and forbearance with the ves¬
sels of wrath. 22. These are described
as made ready (prepared; see katartizo,
LSJ, II, pass., p. 910) for destruction.
Some Bible students, taking the participle
to be in the middle voice, have translated:
those who have been in a state of pre¬
paring themselves for destruction. Others
have regarded the participle as passive
and have said: those who have been in
a state of being prepared by God for
destruction. But the context certainly
favors the passive without confining the
agent to one being or thing. 23. God is
specifically connected with the preparing
beforehand (active voice) of the vessels
of mercy. But when it comes to the ves¬
sels of wrath, the student finds this in¬
definite passive. What operates on man to
put him in a state of being made ready
(prepared) for eternal destruction? The
answer is complex. It includes his own
sinful acts and rebellious nature. It in¬
volves his environment, which makes sin
enticing, as well as the judicial judgments
of God (cf. 1:24,26,28). These factors
influence certain vessels to become ves-
f sels of wrath, i.e., objects that are in a
state of being prepared for destruction.
God specifically prepared beforehand ves¬
sels of mercy for glory, and he also re¬
vealed to them the riches of his glory.
Glory refers to the radiance of the being
of God. The outpouring of God’s bounty

555

ROMANS 9:24-28

24. Even us, whom he hath called, not of
the Jews only, but also of the Gentiles?

25. As he saith also in Osee, I will call
them my people, which were not my people;
and her beloved, which was not beloved.

26. And it shall come to pass, that in the
place where it was said unto them, Ye are
not my people; there shall they be called the
children of the living God.

27. Esaias also crieth concerning. Israel,
Though the number of the children of Israel
be as the sand of the sea, a remnant shall be
saved:

28. For he will finish the work, and cut it
short in righteousness: because a short work
will the Lord make upon the earth.

means riches untold to the recipients.
Who are these vessels of mercy? In 9:24
Paul defines the us as those whom God
has called not only from the Jews but also
from the Gentiles. The Lords freedom,
power, and sovereignty on the one hand
are placed over against his forbearance,
his revelation of the riches of his glory,
and his preparation beforehand of the
vessels of mercy (w. 22-24). The destiny
of those thus prepared is glory (cf. 8:30).

5) Gods Testimony in Hosea and
Isaiah to an Extension and Limitation of
His Saving Work, 9:25-29.

The us in verse 24 refers to those
whom God has called, not only from
the Jews but also from the Gentiles. The
writer now turns to the OT to show that
it supports such a call.

25,26. Paul quotes Hos 2:23; 1:10,
passages originally addressed to the ten
tribes. The words not my people and
not beloved were spoken to the ten
tribes because of their departure from
the Lord. They had become like die
Gentiles. God promised the ten tribes
that one day they would be called sons
of the living God in the very place where
they had been called "not my people.”
The apostle takes this quotation from
the LXX and applies it to the Gentiles.

27,28. The writer turns to the testi¬
mony of Isaiah about Israel and quotes
from Isa 10:22,23. He uses the LXX,
which in Isa 10:23 is quite different from
the Hebrew text. But on the main point
for which Paul is quoting this passage,
the Hebrew and LXX agree. Only a rem¬
nant will be saved (LXX), will turn back,
(Heb text), shall return (AV), i.e., turn
back to God. Paul develops this theme
further in Romans 11. Difficulty has been
found in interpreting Rom 9:28 because
of the language and textual variation.
The words "in righteousness: because a
short work” of the AV are not found in
the best texts. Here are two possible ways
of translating and interpreting this verse
(see Arndt, suntemnd, p. 800). (1) The
Lord will act by accomplishing his word
and by shortening or cutting off. The
shortening can be construed as fulfilling
the promises to a limited degree or as
shortening the nation into a remnant. (2)
The Lord will act by closing the account
and shortening [the time]. This means
that God will not prolong indefinitely the
period of his long-suffering, but that his
judgment will come. In Paul's context
here, the second interpretation seems the

556

ROMANS 9:29-33

29. And as Esaias said before. Except the
Lord of Sabaoth had left us a seed, we had
been as Sodoma, and been made like unto
Gomorrah.

30. What shall we say then? That the
Gentiles, which followed not after righteous¬
ness, have attained to righteousness, even the
righteousness which is of faith.

31. But Israel, which followed after the
law of righteousness, hath not attained to the
law of righteousness.

32. Wherefore? Because they sought it
not by faith, but as it were by the works of
the law. For they stumbled at that stum-
blingstone;

33. As it is written. Behold, I lay in Sion a
stumblingstone and rock of offense: and
whosoever believeth on him shall not be
ashamed.

better.

29. Finally, in completing the OT pic¬
ture of God's saving action, Paul quotes
Isa 1:9 from the LXX. Where the LXX
has "left us seed,” the Hebrew text has
“a very small remnant.” If God had not
left some, the nation Israel would have
been blotted out.

C. Failure of Israel and Success of
the Gentiles. 9:30—10:21.

Paul now takes up the relation of Israel
and the Gentiles to righteousness, faith,
and salvation. He shows that this is a
crucial matter because the Jews believed
that since they were marked by circum¬
cision as God's elect people, the Lord
could not reject them.

1) Attainment by Gentiles of What Is¬
rael Missed. 9:30-33.

30,31. Since God has called us, Chris¬
tians (v. 24), from both Jews and Gentiles,
what shall we say then about the attain¬
ment of righteousness by the Gentiles and
Israel? The answer: We say or declare
that the Gentiles, who were not striving
for righteousness attained righteousness,
that is the righteousness which is because
of faith. But Israel, although pursuing law
that would produce righteousness, did not
attain to law producing righteousness.
Paul is very concise here. Nevertheless,
notice that in verse 30 the word right¬
eousness occurs three times. Believing
Gentiles had found the key to mans re¬
lationship with God—righteousness. They
had found the righteousness that God be¬
stows because of faith or trust (cf. 3:21-
26). Israel had pursued the principle of
law (the Mosaic code was Israel's most
treasured embodiment of this principle)
in order to obtain righteousness, but they
never attained to that righteousness.

32. Why did Israel not attain to right¬
eousness? Tragically the reply comes: be¬
cause not from faith but as by works
[they sought after righteousness]. Faith
or trust is important because of the ob¬
ject (Christ) believed and trusted. Israel
rejected the object. They rejected (or
stumbled at) the stone which causes men
to stumble. In the warning note of Isa
8:14, Jehovah is the stone of stumbling
to the majority of those in both houses of
Israel. In the NT it is Christ who is the
stone of stumbling (here and in I Pet 2:
6-8). 33. Most of Paul's quotation in this
verse is from the promise of Isa 28:16.
But the apostle takes the language^ of
warning from Isa 8:14—a stumbling-

557

ROMANS 10:1-4

CHAPTER 10

BRETHREN, my heart’s desire and prayer
to God for Israel is, that they might be
saved.

2. For I bear them record that they have a
zeal of God, but not according to knowl¬
edge.

3. For they, being ignorant of God’s right¬
eousness, and going about to establish their
own righteousness, have not submitted them¬
selves unto the righteousness of God.

4. For Christ is the end of the law for
righteousness to every one that believeth.

stone and rock of offence —and inserts
this warning in the middle of the positive
teaching about the stone in Isa 28:16,
and then completes the verse. The last
clause of Rom 9:33—And the one trust¬
ing in him will not be disappointed—
introduces a ray of light into an other¬
wise dark picture. Such a positive re¬
sponse, however, was not that of Israel
as a whole, for Israel stumbled at the
stone that God placed in Zion.

2) Israel’s Ignorance of God’s Right¬
eousness. 10:1-3.

1. The apostle again expresses his con¬
cern for his people. In place of for Israel
the best texts have on behalf of them.
Paul prayed on behalf of them for salva¬
tion—i.e., that they would appropriate
this salvation for themselves, 2. Their
zeal for God was not backed up with
knowledge—in accordance with (real)
knowledge (see Arndt, epigndsis , p. 291).
3. In the minds of Jewish readers a new
question would naturally arise: Why were
so many of Israel rejected in spite of their
having the covenant of circumcision as a
sign mat they were members of Gods
elect people? Paul answers: Now being
ignorant of the righteousness which God
bestows and seeking to establish their
own, they did not subject themselves to
the righteousness of God. There are two
contrasts in this verse. First, the Israelites
sought to establish their own righteous¬
ness. Note their self-confidence in this.
Secondly, they would not subject them¬
selves to what God had provided—their
wills were unyielded. Having stumbled
at the stone of stumbling (Christ), they
knew nothing of God’s gift of righteous¬
ness.

3) Connection Between the Righteous¬
ness of Faith and the Object of Faith.
10:4-15.

In verse 4 two things are stressed: (1)
what Christ is; (2) who is benefited by
what Christ is. To every one in the proc¬
ess of trusting, Christ is the goal and
termination of the law with respect to
righteousness. The word end (AV)— telos
—seems to combine the ideas of both goal
and termination (see Arndt, telos, 1, a.b.
c., p. 819). We cannot say, merely, that
Christ is the goal and termination of the
Law. Rather, he is the goal and termina¬
tion of the Law with respect to righteous¬
ness. Before Christ came, believers in
God were in a tension. That is, they were
promised life on condition that they live

558

ROMANS 10:5-9

5. For Moses describeth the righteousness
which is of the law. That the man which
doeth those things shall live by them.

6. But the righteousness which is of faith
speaketh on this wise, Say not in thine heart,
Who shall ascend into heaven? (that is, to
bring Christ down from above:)

7. Or, Who shall descend into the deep?
(that is, to bring up Christ again from the
dead.)

8. But what saith it? The word is nigh
thee, even in thy mouth, and in thy heart:
that is, the word of faith, which we preach;

9. That if thou shalt confess with thy
mouth the Lord Jesus, and shalt believe in
thine heart that God hath raised him from
the dead, thou shalt be saved.

in a way that was unattainable by them,
5. Although Paul, in quoting Moses,
changes Lev 18:5 somewhat from both
the Hebrew and Greek texts, he gives
substantially the sense of the verse. The
man who practices [the righteousness
that the Law demanded] will live by it
(feminine pronoun, referring to righteous¬
ness) . In the Greek text of Lev 18:5, the
Jewish believer is commanded to guard
all the ordinances and judgments. Though
the one who trusted God did his best to
fulfill the righteous demands of the Law,
he was also aware of his failures. This in¬
consistency caused tension. Hence he
faithfully presented his sin and trespass
offerings. For this reason, the Jewish be¬
liever could not take Lev 18:5 as a legal¬
istic guarantee of eternal life, but only as
a promise of God involving a mans fel¬
lowship with Him. He could not take it
as a legalistic prescription. To take this
verse as such would have made the ten¬
sion intolerable. Christ broke this ten¬
sion. By his life and death he revealed
the perfect righteousness of God, be¬
stowed by the Father on the basis of
faith in the Son. This was the goal to
which the Law pointed. It terminated
the tension brought about by the promise
of life to man for doing what man could
not do. Since man could not live as God
demanded, salvation under the Old Cove¬
nant as well as under the New had to be
by faith.

In Rom 10:6-8 Paul quotes Deut 30:
12-14, interspersing his own comments
and phrases as he quotes. In the OT
passage, the “it,” in the questions con¬
cerning ascending or descending to bring
“it” to men, refers to the commandment
“to love the Lord thy God.” It was this
commandment of God that was in the
heart and mouth of the Israelite. 6,7. But
Paul takes the language of Deuteronomy
and applies it to the righteousness that
comes from faith. He refers the ascending
and descending to Christ. 8. The word
that is in the mouth and in the heart is the
declaration about the faith. Paul is not
saying that Moses in Deuteronomy pre¬
dicted that righteousness was to come by
faith. Rather he says, “Righteousness by
faith must speak in this way” (10:6). The
compatibility of the two covenants is
shown by the fact that this righteousness
finds the language of the OT so suitable.

9. Confession with the mouth and be¬
lief in the heart refer to the believer’s out¬
ward and inward responses. His inward
conviction must find outward expression.
When he confesses that Jesus is Lord, he

559

ROMANS 10:10-16

10. For with the heart man believeth unto
righteousness; and with the mouth confes¬
sion is made unto salvation.

11. For the Scripture saith, Whosoever
believeth on him shall not be ashamed.

12. For there is no difference between the
Jew and the Greek: for the same Lord over
all is rich unto all that call upon him.

13. For whosoever shall call upon the
name of the Lord shall be saved.

14. How then shall they call on him in
whom they have not believed? and how shall
they believe in him of whom they have not
heard? and how shall they hear without a
preacher?

15. And how shall they preach, except
they be sent? as it is written, How beautiful
are the feet of them that preach the gospel of
peace, and bring glad tidings of good things!

16. But they have not all obeyed the gos¬
pel. For Esaias saith. Lord, who hath be¬
lieved our report?

is asserting Christs deity and His exalta¬
tion, and the fact that he, the believer,
belongs to Him. A man's belief in the
Resurrection shows that he knows God
acted and triumphed in the cross. The
man who confesses that Christ is Lord
and has such a belief or conviction will
attain salvation. 10. This trust or belief
is a constant activity and refers to right¬
eousness; the confession is also a constant
activity and refers to salvation. These
confessed and believed truths are con¬
stant, lifelong convictions.

12. Since such confession and belief
are the essentials for salvation, Paul’s next
statement is pertinent and almost self-
evident. In the matter of obtaining salva¬
tion, there is no distinction (or difference)
between Jew and Greek. Christ who is
the same Lord of all is in the process of
being rich (and generous) to all who are
calling upon him. The NT writers made
the name Lord (kyrios) one of their favor¬
ite rides- of Jesus (see Arndt f kyrios ,
2. c., pp. 460,61; Foerster, TWNT,
HI, 1087-94). Paul takes the OT quota¬
tion that speaks of Jehovah as Lord and
applies the term to Jesus (cf. w. 13 and
12). To call upon the name of the Lord
means to call upon Jesus. Thus prayer to
Jesus is explicitly referred to by this
language.

14,15. The connection between the
righteousness of faith and the object of
faith is simple. Belief in the object of
faith (Christ) brings the righteousness of
faith to the believer. When men trust
Christ, they call upon him. This leads
Paul to questions about calling upon the
name of the Lord There can be no call¬
ing without belief or trust. There can be
no belief or trust, without hearing . There
can be no hearing without preaching.
There can be no preaching unless preach¬
ers have a commission. Note that reach¬
ing men for God begins with the com¬
mission of the messengers. Then through
preaching, hearing, and trusting, men. are
brought to call upon the name of the
Lord. The beauty of the feet of the mes¬
sengers refers to their eagerness to carry
the good tidings. The quotation from Isa
52:7 refers to the report of messengers
that Jehovah had redeemed Jerusalem.
Paul applies these words to the good tid¬
ings about Christ—the Gospel.

4) Good Tidings Rejected. 10:16-21.

16. Although good tidings are pro¬
claimed, this does not mean that the hear¬
ers obey the good tidings. Paul quotes

560

ROMANS 10:17-11:2

17. So then faith cometh by hearing, and
hearing by the word of God.

18. But I say. Have they not heard? Yes
verily, their sound went into all the earth,
and their words unto the ends of the world.

19. But I say, Did not Israel know? First
Moses saith, I will provoke you to jealousy
by them that are no people, and by a foolish
nation I will anger you.

20. But Esaias is very bold, and saith, I
was found of them that sought me not; I was
made manifest unto them that asked not
after me.

21. But to Israel he saith, All day long I
have stretched forth my hands unto a disobe¬
dient and gainsaying people.

CHAPTER 11

I SAY then, Hath God cast away his people?
God forbid. For I also am an Israelite, of the
seed of Abraham, of the tribe of Benjamin.

2. God hath not cast away his people
which he foreknew. Wot ye not what the
Scripture saith of Elias? how he maketh in¬
tercession to God against Israel, saying,

Isaiah as asking: “Lord, who has believed
our preaching?" (cf. Isa 53:1) 17. The
apostle draws the conclusion that faith
comes from preaching (the things heard).
And preaching comes to be through the
message (command, order, direction)
of Christ. The AV has God, but the
better manuscripts have Christ. 18.
Since Israel has had both the mes¬
sengers who proclaim good tidings
and the good tidings themselves, why
haven't the Jews obeyed? The apostle
deals with two excuses that might be put
forth. It was not that they did not listen,
was it? No, they listened all right. He
quotes Ps 19:4, which originally dealt
with the universal proclamation of God's
glory and power by die works of nature.
He applies the words of this psalm to the
Gospel—their voice went forth into all
the earth, and their words unto the ex¬
treme limits of the inhabited earth. Hie
second excuse deals with a failure of
knowledge. 19. It was not that Israel did
not know, was it? No, they knew all
right. Moses was the first to say that
God would use an unintelligent nation
or people to make the Jews jealous and
angry (cf. Deut 32:21). The Jews had
not only listened to the message about
Christ but knew that God would deal
with other peoples besides themselves.
20. Paul quotes the prophet Isaiah as
affirming this (Isa 65:1,2). Actually, the
two verses quoted from Isaiah refer to
disobedient Israel. But in Rom 10:20
the writer applies Isa 65:1 to the Gen¬
tiles. In Rom 10:21 he applies Isa 65:2
to Israel. Applying the language of Isa
65:1 to the Gentiles is similar to apply¬
ing Hos 2:23 and 1:10 (cf. Rom 9:25,
26) to them. The apostle represents God
as saying to the Gentiles: I have let my¬
self be found by those not seeking me;

1 revealed myself to those not inquiring
after me. 21. In contrast, the Lord im¬
plores Israel—He stretched forth his
hands to a disobedient and obstinate
people.

D. Situation of Israel in Pauls Day.

11 : 1 - 10 .

1. Although Paul has just described
the disobedience and obstinacy of his
people, he now declares: God has not
repudiated his people, has he? By no
means. Because Paul himself was an Is¬
raelite, the idea that God should reject
His people was abhorrent to him. By
his people Paul means national Israel.

2 a. God did not repudiate his people

561

ROMANS 11:3-10

3. Lord, they have killed thy prophets,
and digged down thine altars; and I am left
alone, and they seek my life*

4. But what saith the answer of God unto
him? I have reserved to myself seven thou¬
sand men, who have not bowed the knee to
the image of Baal.

5. Even so then at this present time also
there is a remnant according to the election
of grace.

6. And if by grace, then is it no more of
works: otherwise grace is no more grace. But
if it be of works, then is it no more grace:
otherwise work is no more work.

7. What then? Israel hath not obtained
that which he seeketh for; but the election
hath obtained it, and the rest were blinded

8. (According as it is written, God hath
given them the spirit of slumber, eyes that
they should not see, and ears that they
should not hear;) unto this day.

9. And David saith. Let their table be
made a snare, and a trap, and a stumbling-
block, and a recompense unto them:

10. Let their eyes be darkened, that they
may not see, and bow down their back
alway.

whom he foreknew. The phrase his peo¬
ple emphasizes God's previous choice or
selection. The verb foreknew indicates
that the Lord knew beforehand that Is¬
rael would be disobedient and obstinate
(cf. 10:21). God foreknows die sins of
his people, but he does not directly de¬
cree them (see Jas 1:13).

2b-5. By showing that there is a rem¬
nant of Israelites who are faithful, Paul
proves that God did not repudiate His
people. The apostle reminds his readers
that there was a godly remnant in Eli¬
jah's time, and declares that there is a
similar remnant in his own time (Rom
11:5). Therefore in this same fashion
also in the present time a remnant exists
(see Arndt, ginomai , II, 5, p. 159) ac¬
cording to selection by grace (see Arndt,
ekloge , 1 , p. 242). Grace produces or
brings into being this election or selec¬
tion. 6. This truth is restated. Selection
is by God s grace or favor — not by men’s
works. Works suggest legalism arid nulli¬
fy grace.

7. What then are we to conclude? We
are to conclude that in Israel there is now
a faithful remnant and there is a faith¬
less majority. What Israel kept striving
for, this she did not attain to; but those
selected attained to it, and die rest were
made dull. An interpreter must ask, What
was it that Israel strove for which she
did not obtain? Paul has already an¬
swered this in 9:32 and 10:3. Israel strove
for righteousness. But instead of submit¬
ting to the righteousness of God, she
sought to establish her own. The selected
ones did attain the righteousness that
God bestows. 8. The rest were made
dull. These were made dull because they
failed to submit themselves to the right¬
eousness of God. Here is God acting
again in judicial punishment. When a
man is confronted with the righteousness
of God, but is determined to go his own
way, dullness, hardness, and blindness
are the outcome. Paul applies the words
of the OT to his own generation. His
first quotation is from Deut 29:4, with a
little of Isa 29:9,10 included. He intensi¬
fies this OT passage to emphasize the
judicial hardening. God gives a spirit of
stupor (cf. Isa 10), eyes for the purpose
of not seeing, ears for the purpose of not
hearing. 9,10. Finally, the apostle cites
Ps 69:22,23—the LXX translation—in
which the psalmist pictures the table of
his enemies as desolate, their eyes dark¬
ened, and their backs bent under toil.
Thus, Paul is saying that although the
majority of God’s people are presently

562

ROMANS 11:11-15

11. I say then, Have they stumbled that
they should fall? God forbid: but rather
through their fall salvation is come unto the
Gentiles, for to provoke them to jealousy.

12. Now if the fall of them be the riches
of the world, and the diminishing of them
the riches of the Gentiles; how much more
their fulness?

13. For I speak to you Gentiles, inasmuch
as 1 am the apostle of the Gentiles, I magnify
mine office:

14. If by any means I may provoke to em¬
ulation them which are my flesh, and might
save some of them.

15. For if the casting away of them be the
reconciling of the world, what shall the re¬
ceiving of them be , but life from the dead?

under divine judgment, the existence of
the select minority is proof that the Al¬
mighty has not repudiated his people.

E. Israel's Prospects for the Future.
11:11-36.

Here Paul brings to a conclusion his
discussion of the place of Israel and of the
Gentiles in the plan of God. The purpose
of God's action in history is that he might
have mercy upon all — both Jew and
Gentile. The role of Israel is most im¬
pressive whether in rejection or accep¬
tance. Blended together in a sublime
picture are the scope of history, the atti¬
tudes and response of Israel and the
Gentiles, and the wisdom of God in the
inter-relations of these two groups. In the
metaphor of the olive tree we see the
impressive unity of the people of God of
both covenants.

1) Degree of Blessing from Israel's
Fall and Fullness. 11:11-15.

11. Paul begins with his usual ques¬
tion. They did not stumble once for all
so as to fall into ruin, did they? By no
means. On the contrary, it was by means
of Israel's sin (transgression) that salva¬
tion came to the Gentiles for the purpose
of provoking Israel to jealousy. 12. What
is this sin or transgression? It is the sin
of unbelief: Now if their sin (transgres¬
sion ) is the riches of the world, and their
defeat the riches of the Gentiles, how
much more [will] their (the Tews') ful¬
filling (the divine demand) [bring
wealth to the world]. Israel's sin (un¬
belief) and defeat were the means by
which God brought blessing to the Gen¬
tiles. The apostle argues from the less to
the greater; so we can see that the Jews'
positive action — the fulfilling of God's
demand (see pleroma , Arndt, 4, p. 687)
— should bring even greater blessing. 13.
The writer reminds the Gentiles that this
blessing has come to them — I am speak¬
ing to you (pi.) the Gentiles. Paul mag¬
nifies the fact that his ministry is to the
Gentiles. 14,15. He hopes thereby to
provoke to jealousy his brothers in the
flesh and bring some of them to salva¬
tion. If their rejection is the reconciling
of the world, what will their acceptance
(by God) be except life from the dead?
Note that Paul continues the argument
from the less to the greater. The rejec¬
tion of Israel involved the reconciliation
of the world. Both Jew and Gentile have
been reconciled to each other and to God

563

ROMANS 11:16-19

16. For if the firstfruit be holy, the lump
is also holy: and if the root be holy, so are
the branches.

17. And if some of the branches be broken
off, and thou, being a wild olive tree, wert
graffed in among them, and with them par-
takest of the root and fatness of the olive
tree;

IS. Boast not against the branches. But if
thou boast, thou bearest not the root, but the
root thee.

19. Thou wilt say then. The branches
were broken off, that I might be graffed in.

in Christ. This is a significant accomplish¬
ment. But the acceptance of Israel by
God will bring about an even more sig¬
nificant accomplishment — life from die
dead* This undoubtedly refers to the cli¬
max of reconciliation in the return of
Christ, the resurrection of the dead, the
deliverance of creation from slavery to
deterioration or decay (8:21), and the
glorious reign of Christ.

2) Individual Gentile's Lack of
Grounds for Boasting. 11:16-21.

We must remember that Romans is a
letter to a particular group of people
at Rome. In verse 13 the writer clarifies
this: “I am speaking to you (plural), the
Gentiles.” But in 11:17-24 he has in mind
each individual Gentile reader. In these
verses there are eight pronouns and
thirteen verbs in second person singular
form (the AV shows this clearly: thou,
thee for singular; you , ye for plural). Al¬
though the majority of the Israelites had
been defeated and rejected, no Gentile
could dare to become proud or self-suf¬
ficient. Hence, Paul makes the Gentiles,
individually, aware of where they stand
in relation to Israel. Then in verse 25 he
returns to the you (plural) and looks at
the believing Gentiles and Israel as two
groups.

16. Two metaphors are found here:
the first fruits of dough and the whole
lump; the root and the branches. The
first fruits of dough and the root refer to
Abraham and the other patriarchs, Isaac
and Jacob (see Pauls stress on “the
fathers” in 9:5 and 11:28). The whole
lump and the branches refer to God's
people Israel, who have come from the
patriarchs. The holiness attributed to the
art and the whole, the root and the
ranches, is that of being dedicated, con¬
secrated, set apart to God. This is a legal
holiness for the group by virtue of their
being God's chosen people.

17-24. Paul develops the second met¬
aphor in verses 17-24. Some of the branch¬
es were broken off (v. 17). The individ¬
ual Gentile as a wild olive branch has
been grafted in among the branches of
the natural olive tree. Thus this branch,
the individual Gentile, participates in the
rich root that belongs to the cultivated
olive (v. 17). But then Paul warns the
individual Gentile to Stop boasting against
the branches. He has no grounds for
boasting: you (sing.) are not bearing die
root but the root you (sing; v. 18). The
stress here is on the unity that character-

564

ROMANS 11:20-22

20. Well; because of unbelief they were
broken off, and thou standest by faith. Be
not high-minded, but fear:

21. For if God spared not the natural
branches, take heed lest he also spare not
thee.

22. Behold therefore the goodness and se¬
verity of God: on them which fell, severity;
but toward thee, goodness, if thou continue
in his goodness: otherwise thou also shalt be
cut off.

izes the people of God from both cov¬
enants. The apostle then deals with the
argument that the branches were broken
off in order that I (the Gentile) might be
grafted in. 20,21. Quite right, because of
unbelief they were broken off and you
(sing.) have taken your stand (you stand
firm) because of faith. Stop feeling proud,
but rather fear. If God did not spare the
natural branches, neither will he spare
you (sing.). The difference between the
branches broken off and the branch graft¬
ed in consists in the presence of faith.
Unbelief meant rejection. Faith meant
acceptance. Instead of resting proudly in
a false sense of security, the individual
Gentile is to fear. Genuine fear of God
and respect for him constitute the basis of
true assurance. God broke off the natural
branches because of their unbelief (v.
20). If he did not tolerate unbelief in
them, neither will he tolerate it in you.

3) Goodness and Severity of God Dis¬
closed by His Response to Belief and Un¬
belief. 11:22-24.

22. Therefore. The writer is conclud¬
ing his extended metaphor of the root and
the branches. Behold, therefore, the good¬
ness and severity of God. On the one
hand, to those who fell, severity; but to
you (sing.) the goodness of God, if you
(sing.) continue in the sphere of (God s)
goodness; for otherwise, (if you do not
continue in the sphere of God’s good¬
ness) you (sing.) also will be cut off.
Paul urges the individual Gentile to con¬
tinue in the goodness of God. This, of
course, involves his continuing in faith
(v. 20), but Paul stresses that God pro¬
vides for those who trust or believe Him.
Hence to continue in God’s goodness ex¬
presses this very well. This goodness will
be the portion of the Gentile if he con¬
tinues, persists f perseveres (see Arndt,
epimend , 2., p. 296) in that goodness.
Then comes a causal clause that involves
contrast, otherwise (epei , see Arndt, 2.,
p. 283. With ellipsis for [if it were dif¬
ferent! for otherwise, Rom. 3:6; 11:6,
22 etc.). As in the other contexts in Ro¬
mans where this word otherwise (Gr. epei)
appears, the reader, to get the meaning,
must reverse the preceding thought and
then draw the conclusion. Thus it would
read, “Otherwise if you (sing.) do not
continue in the sphere of God’s goodness,
you (sing.) also will be cut off.” These
solemn words of the apostle remind us
of the words of Jesus: “Every branch in
me not bearing fruit, he cuts it out (Jn

565

ROMANS 11:23-26

23. And they also, if they abide not still in
unbelief, shall be graffed in: for God is able
to graff them in again.

24. For if thou wert cut out of the olive
tree which is wild by nature, and wert
graffed contrary to nature into a good olive
tree; how much more shall these, which be
the natural branches , be graffed into their
own olive tree?

25. For I would not, brethren, that ye
should be ignorant of this mystery, lest ye
should be wise in your own conceits, that
blindness in part is happened to Israel, until
the fulness of the Gentiles be come in.

26. And so all Israel shall be saved: as it is
written, There shall come out of Sion the
Deliverer, and shall turn away ungodliness
from Jacob:

15:2 a); “If anyone does not abide in me,
he is thrown away as the branch” (Jn
15:6 a). To make sure this will be an ef¬
fective warning, the Greek construction
shows that Paul does not state whether
or not the individual will continue: If
you (sing.) continue in God’s goodness,
Gods goodness will be your portion.

This same Paul wrote in Rom 8:28-30
that God’s purpose for those loving him
begins with his foreknowledge and fore-
ordination and ends with their glorifica¬
tion. God has not revealed all the as¬
pects of his purpose and all that is in¬
volved in his selection. What he has
made known centers in the fact that be¬
lievers are elect in Christ (Eph 1:4). It is
very clear that the Lord has acted “for”
and “in” those who are “in Christ.” But
it is equally clear that those “in Christ”
must act: they must continue; they must
bear fruit. Their action, the writer shows,
is just as essential as God’s action in
bringing them to himself and putting
them in Christ. If a teacher minimizes
either of these two aspects —God’s ac¬
tion or the believers’ response —he has
departed from the NT. If one thinks that
he fully understands the relation between
these two factors, he has forgotten that
God has left some things to be revealed
in the ages to come (cf. Eph 2:7).

23,24. If those from Israel do not con¬
tinue or persist in unbelief, they shall
be grafted in. Now Paul stresses God’s
ability. God is powerful, strong, mighty
— able to graft these in again. Since, in
the language of the metaphor, the Lord
did what was contrary to nature, he can
certainly put natural olive branches back
into the natural olive tree. 24. Much
more shows Paul’s confidence in God’s
plan.

4) Salvation for the People of Israel.
11:25-27.

25. The mystery of which Paul does
not want his readers (note the your, pi.)
to be ignorant is that insensibility in part
has happened to Israel until the full num¬
ber of the Gentiles enters in (comes to en¬
joy the promised blessing). Unless his
readers realize this, they may become
wise in their own estimation. In part.
Characteristic Pauline understatement.
The “part” is a very large part, but it is
balanced off against die full number of
Gentiles — those who are foreknown and
foreordained by God (cf. 8:28-30).

26. And in this fashion all Israel will
be saved. All Israel. National Israel. Com-

566

ROMANS 11:27-31

27. For this is my covenant unto them,
when 1 shall take away their sins.

28. As concerning the gospel, they are
enemies for your sakes: but as touching the
election, they are beloved for the fathers’
sakes.

29. For the gifts and calling of God are
without repentance.

30. For as ye in times past have not be¬
lieved God, yet have now obtained mercy
through their unbelief:

31. Even so have these also now not be¬
lieved, that through your mercy they also
may obtain mercy.

pare the parallel from Jacob in the next
quotation. AIL Not necessarily every in¬
dividual, but enough individuals to make
the believers in Christ representative of
the nation. The phrase in this fashion is
correlated with the quotation from Isa
59:20,21 and Isa 27:9. The salvation of
Israel is directly connected with the per¬
sonal action of the deliverer, Jesus the
Messiah. The and (katy which begins
verse 26 is a co-ordinating conjunction.
This suggests that the work of the De¬
liverer (Christ) in turning away ungod¬
liness from Jacob and bringing all Israel
to salvation goes hand in hand with the
entering of the full number of the Gen¬
tiles into God's blessing and favor. After
this glance into the future, Paul returns
to his own day.

5) God’s Mercy to All Magnified by
His Action in History. 11:28-32.

28. The vast majority of contemporary
Israelites, as far as the good news of
Christ was concerned, were hostile to¬
ward the Roman Christians. But because
the Jews were still God’s elect people,
the Roman Christians were to regard
them as beloved because of their fathers.
Observe here a group which, though
elect, was far from God. Paul’s Gentile
readers stood in contrasting relation
to the Jews. On the one hand in
respect to the gospel they were ene¬
mies because of you. Having rejected
the Gospel, most of the Jewish peo¬
ple became hostile to the Christians.
Because God had rejected them but
showed mercy to the Gentiles, they
treated the Gentiles as enemies. But on
the other hand, as far as their (the Jews)
election (by God) is concerned, beloved
because of the fathers. This refers to the
election of the whole Jewish nation and
to the fact that the people were beloved
because God had chosen their fathers.
Election may involve a whole nation, as
here; it may involve a remnant, as in
11:5; it may involve a smaller group,
such as the Twelve (Jn 6:71). In each
of these cases, election concerned a spe¬
cific task committed by God to the group.

29. Paul teaches the faithfulness of
God when he says: the gifts and calling
of God are irrevocable. Gifts. The privi¬
leges Israel enjoyed (cf. 9:4,5). Calling.
God’s declaration to Israel or Jacob that
they were his people (cf. Isa 48:12). The
Gentiles, who had been disobedient to
God, obtained mercy because of, or by
means of, the disobedience of Israel. Now,

567

ROMANS 11:32-12:1

, 32. For God hath concluded them all in

^ unbelief, that he might have mercy upon all.

33. O the depth of the riches both of the
wisdom and knowledge of God! how un¬
searchable are his judgments, and his ways
past finding out!

34. For who hath known the mind of the
Lord? or who hath been his counselor?

35. Or who hath first given to him, and it
shall be recompensed unto him again?

36. For of him, and through him, and to
him, are all things: to whom be glory for
ever. Amen.

CHAPTER 12

I BESEECH you therefore, brethren, by the
mercies of God, that ye present your bodies a
living sacrifice, holy, acceptable unto God,
which is your reasonable service.

because of the mercy experienced by the
Gentiles, the people of Israel are to ex¬
perience mercy. 32. Pauls conclusion is
that God imprisoned them all in diso¬
bedience in order that he might have
mercy upon all. Each all in this verse re¬
fers to both Jew and Gentile. God shuts
up men for the purpose of setting them
free. Mercy upon all. Not the salvation
of all. Paul's teaching about those who
despise the kindness of God also applies
to those who despise his mercy (see 2:4).

6) Excellence and Glory of God —
the Source, Sustainer, and Goal of All
Things. 11:33-36.

Gods plan in history enables him to
show mercy to both Israel and the Gen¬
tiles that he may have mercy upon all.
And he is able to make the rebellion of
men serve a purpose in his plan. This
causes Paul to break out in praise.

33. Depth. Gods riches, wisdom, and
knowledge are inexhaustible. His deci¬
sions or decrees are beyond man’s ca-
acity to fathom. His ways — the whole of
is conduct — cannot be followed through
and tracked out. No man is great enough
to observe all of Gods actions and to fol¬
low them through. The OT quotations (Isa
40:13; Job 41:11) show God's independ¬
ence from man. 36. Finally, in one
mighty surge of devotion, Paul attributes
glory to God for ever, the God who is
die Source, Sustainer, and Goal of all
things.

IV* Attitude and Conduct Expected of
Christians at Rome. 12:1—15:13.

Evidently Paul had been well informed
of the needs of believers at Rome. Al¬
though most of his exhortations fit any
group of believers, many of them show
that the apostle was thinking- of a par¬
ticular group as he wrote. The range of
these exhortations is amazing. They touch
almost every aspect of life. Christian
living is simply being a Christian and act¬
ing as a Christian should in every part of
life.

A. Consecration of Body and Mind.

12 : 1 , 2 .

1. The language here is from the
OT, and reminds us that Jewish believers
presented sacrifices to the Lord. But
Christian believers, instead of giving
something outside themselves, are to of¬
fer their own bodies to God as living,

568

ROMANS 12:2-5

2. And be not conformed to this world:
but be ye transformed by the renewing of
your mind, that ye may prove what is that
good, and acceptable, and perfect will of
God.

3. For I say, through the grace given unto
me, to every man that is among you, not to
think of himself more highly than he ought
to think; but to think soberly, according as
God hath dealt to every man the measure of
faith.

4. For as we have many members in one
body, and all members have not the same
office:

5. So we, being many, are one body in
Christ, and every one members one of an¬
other.

holy, and acceptable sacrifices. This type
of sacrifice is a spiritual service involving
all of their rational nosers. 2, Because of
the dedication involved, believers are to
cease being conformed to this age and
let themselves be transformed by the re¬
newing of their minds (12:2). Such trans¬
formation and renewal is to prove by
testing (approve or discover) Goa's will as
to what is good and well-pleasing and
perfect.

B. Humility in the Use of God's Gifts.
12:3-8.

3. In introducing the matter of gifts,
Paul speaks of the grace given to him
that enabled him to be an apostle. Then
he exhorts each of his readers not to be
haughty, i.e., not to think too highly of
himself. He resorts to a play on words,
using various Greek terms having the
word "mind” or "think” as the basic
element - not to be high-minded beyond
what is proper to mind (think), but to set
one's mind for the purpose of being of a
sound (well-balanced in evaluation) mind.
We are to make a self-evaluation as God
has apportioned the measure of faith to
each one. Paul is not here speaking of
"saving faith” but rather "a working-for-
God faith.” “Saving faith” would be no
standard for correct self-judgment. Only
pride would say: "See how much saving
faith I have.” But it is a humbling ex¬
perience to say: "Here is the faith I have
for carrying out this or that particular
task for God.” This can only lead to the
prayer, "Lord, increase our faith (see Lk
17:5). In the account of the heroes of
faith in Heb 11, we see that the measure
of faith given corresponds to the task to
be accomplished.

4,5. The one body of which the many
are members, while at the same time be¬
ing individually members of each other,
is the Church universal, made up of all
believers in Christ. (See I Cor 10:17; 12:
12,13,27,28; Eph 1:22,23; 2:15b,16;
4:3-6, 11-13, 15,16; 5:22-30; Col 1:17,
18, 24,25). The symbol of the body de¬
scribes the Church as an organism, with
every member drawing life from Christ
(see Col 3:3). Since all the members
draw their life from Christ, they all be¬
long to each other. Local groups of be¬
lievers are the local manifestation of
Christ's body, the Church. Such a local
group is body of Christ but not all of
the body of Christ (see I Cor 12:27). The
body of Christ consists of the totality of
believers who are joined to Christ, the

569

ROMANS 12:6-14

6. Having then gifts differing according
to the grace that is given to us, whether
prophecy, let us prophesy according to the
proportion of faith;

7. Or ministry, let us wait on our minis¬
tering; or he that feacheth, on teaching;

8. Or he that exhorteth, on exhortation:
he that giveth, let him do it with simplicity;
he that ruleth, with diligence; he that show-
eth mercy, with cheerfulness.

9. Let love be without dissimulation.
Abhor that which is evil; cleave to that
which is good.

10. Be kindly affectioned one to another
with brotherly love; in honor preferring one
another;

11. Not slothful in business; fervent in
spirit; serving the Lord;

12. Rejoicing in hope; patient in tribula¬
tion; continuing instant in prayer;

13. Distributing to the necessity of saints;
given to hospitality.

14. Bless them which persecute you:
bless, and curse not.

Church's head.

6. The grace of God given to indi¬
vidual believers is shown in different
gifts. Paul lists the gifts and then tells the
way each is to be used. In each case the
reader, to get the proper sense, should
supply the verb, let us use, followed by
the particular gift. Whether prophecy, let
us use prophesy in agreement with or in
a right relationship to the faith. Faith
here means the body of faith, belief, or
doctrine (see Arndt, pistis, 3, pp. 669-
670). Prophecy, which is meant to exhort,
encourage, and comfort (see I Cor 14:3),
must do so in a right relationship to the
revealed truth of God. 7. The word di -
akonia, which in the AV is translated
piinistry, can be rendered service if one
takes it in a general sense. If one takes
it in a particular sense, it refers to the
office of a deacon. The emphasis here is
that these gifts are to be used. Those
with gifts for teaching and exhortation
should exercise them. 8. Giving should
be done with liberality. The word prois-
temi, translated ruling (AV), may mean
this or it can mean, give aid. This is to
be done diligently. The one who has the
gift for showing mercy should use the
gift with cheerfulness. The gifts men¬
tioned here are — (1) prophecy, (2)
service or the office of a deacon, (3)
teaching, (4) exhorting (possibly comfort¬
ing, encouraging), (5) giving, (6) ruling or
giving aid, (7) showing mercy. Each of
these is a special talent for a particular
type of activity.

C. Character Traits To Be Exempli¬
fied. 12:9-21.

We must meditate on this list if its full
force is to strike home. 9. Love is to be
genuine (or sincere, without hypocrisy).
Believers are commanded constantly
abhor evil and to be attached constantly
to the good. 10. They are to be devoted
to one another in brotherly love and they
are to outdo one another in showing re¬
spect for each other. 11. They are not
to be indolent. They are to be aglow
(RSV), literally, boiling , with the Spirit.
They are to be continually serving the
Lord. 12. Believers are to rejoice in the
hope, i.e., in all that God has promised
to do for them in Christ. They are to
endure affliction and always be in prayer.
13. They are to provide for the needs of
the saints (fellow believers) and to pur¬
sue or seek after hospitality. 14. Be¬
lievers are to bless their persecutors and
stop cursing the rascals. 15. They are to

570

ROMANS 12:15-13:2

15. Rejoice with them that do rejoice, and
weep with them that weep.

16. Be of the same mind one toward an¬
other. Mind not high things, but condescend
to men of low estate. Be not wise in your
own conceits.

17. Recompense to no man evil for evil.
Provide tilings honest in the sight of all men.

18. If it be possible, as much as lieth in
you, live peaceably with all men.

19. Dearly beloved, avenge not your¬
selves, but rather give place unto wrath: for
it is written, Vengeance is mine; I will repay,
saith the Lord.

20. Therefore if thine enemy hunger, feed
him; if he thirst, give him drink: for in so
doing thou shalt heap coals of fire on his
head.

21. Be not overcome of evil, but over¬
come evil with good.

CHAPTER 13

LET every soul be subject unto the higher
powers. For there is no power but of God:
the powers that be are ordained of God.

2. Whosoever therefore resisteth the
power, resisteth the ordinance of God: and
they that resist shall receive to themselves
damnation.

rejoice with those rejoicing and to weep
with those sorrowing. To feel genuine
joy for another’s success is a mark of true
spiritual maturity. 16. Believers are to live
in harmony with each other. Instead of
striving after things that are too high for
them, they are to accommodate them¬
selves to humble ways and cease being
wise in their own estimation. 17. They
are not to return evil in exchange for
evil. Rather, they are to be concerned for
what is morally good before all men. 18.
As far as that which proceeds from
Christians is concerned, if it is possible,
they are to keep the peace with all men.
19. Believers are not to take their own
revenge but rather to give the wrath of
God an opportunity to work out its pur¬
pose (see Arndt, top os, 2.c, pp. 830-
831). The OT points out that vengeance
and recompense belong to God. 20. Be¬
lievers are to treat enemies in need as
they would treat others in similar cir¬
cumstances. By feeding them and giving
them water to drink, believers heap up
burning embers on their heads. This
figure seems to mean that the enemy
will blush with shame or remorse at such
unexpected kindness. 21. The last charac¬
ter trait mentioned in Romans 12 shows
Paul’s sense of a contest in the Christian
life — “Cease being overcome by evil, but
be in the process of overcoming the evil
by the good.”

D. Submission to Governmental Au¬
thorities To Be Accompanied by a Lov¬
ing, Upright Manner of Life. 13:1-14.

How a Christian faces his respon¬
sibilities to government, how he acts to¬
ward his neighbor, and how he behaves
in bis personal life are all matters of great
importance.

1,2. Obedience to the state is an ordin¬
ance of God. The opening words: Let
every person subject himself to the gov¬
erning authorities defines the obligation of
the Christian. The rest of the first two
verses shows why he has this obligation.
There is no human authority except by
God and those which exist have been es¬
tablished by God. The phraseology
stresses both the officeholder and the
office. Nothing is said here about form
of government. The passage emphasizes
government itself and its administrators
when these function properly. To resist
governmental authority is to resist the
ordinance of Cod. Those who resist will
receive condemnation.

3,4. Paul pictures the rulers in the

571

ROMANS 13:3-10

3. For rulers are not a terror to good
works, but to the evil. Wilt thou then not be
afraid of the power? do that which is good,
and thou shalt have praise of the same:

4. For he is the minister of God to thee
for good. But if thou do that which is evil, be
afraid; for he beareth not the sword in vain:
for he is the minister of God, a revenger to
execute wrath upon him that doeth evil.

5. Wherefore ye must needs be subject,
not only for wrath, but also for conscience*
sake.

6. For, for this cause pay ye tribute also:
for they are God’s ministers, attending con¬
tinually upon this very thing.

7. Render therefore to all their dues: trib¬
ute to whom tribute is due; custom to whom
custom; fear to whom fear; honor to whom
honor.

8. Owe no man any thing, but to love
one another: for he that loveth another
hath fulfilled the law.

9. For this, Thou shalt not commit adul¬
tery, Thou shalt not kill. Thou shalt not
steal. Thou shalt not bear false witness. Thou
shalt not covet; and if there be any other
commandment, it is briefly comprehended in
this saying, namely, Thou shalt love thy
neighbor as thyself.

10. Love worketh no ill to his neighbor:
therefore love is the fulfilling of the law.

rightful exercise of their prerogatives.
Since rulers in their proper function bring
terror to the evil worker— not to the
good, the man who does not want to fear
the ruler will constantly practice the good
work. Paul pictures the man who acts thus
as receiving praise from the authority.
His description of the ruling authority as
a helper or agent of God seems very
strong to us. The one who does evil ought
to fear. The authority does not carry the
sword without a purpose. Here it is clear
that God has ordained force (the sword)
to be used by human authorities to pre¬
vent anarchy and the tyranny of evil in
human society. For the second time in
the verse (13:4), the ruler is called the
agent of God. Then Paul adds —an
avenger who brings (God's) wrath upon
the evildoer.

5-7. Two reasons emerge for obedience
to governmental authorities, and certain
results follow. The reasons for obedience
are: (1) God's wrath administered by the
ruler will fall upon those who disobey;
(2) the Christian's conscience declares
that he must obey the ordinances of God.
Submission to rulers is one of these ordi¬
nances. It involves paying one's taxes,
paying customs duties, showing respect
to those entitled to respect, and showing
honor to those entitled to honor. These
are obligations of believers to rulers.

Love is said to be the fulfillment of
the Law (13:8-10). 8. Be indebted to
no one in anything except the constant
loving of each other. Love is the only
debt a believer cannot fully discharge.
8b. Now the one who is in the process of
loving is in a state of having fulfilled the
law. 9. Paul shows that the command¬
ments about adultery, murder, stealing,
desiring that which is forbidden, and all
other commandments that one might
mention are summed up in the admoni¬
tion to love one's neighbor as ones self.
10. Therefore love is the fulfilling of the
law. The commandment about loving
one's neighbor as one's self is taken from
Lev 19:18. In this OT passage there is
found near the close of a series of in¬
junctions a description of how the in¬
dividual should act in regard to those
with whom he lives. Whereas the OT im¬
plies that love is the fulfilling of the Law,
Paul makes this explicit . Love clearly
shows the believer’s positive commit¬
ment and active obedience to God.

Upright conduct is essential because of
the near approach of complete salvation
(Rom 13:11-14). Love is a positive, crea¬
tive outgoing of one's personality. Cer-

572

ROMANS 13:11-14:1

11. And that, knowing the time, that now
it is high time to awake out of sleep: for now
is our salvation nearer than when we be¬
lieved.

12. The night is far spent, the day is at
hand: let us therefore cast off the works of
darkness, and let us put on the armor of
light

13. Let us walk honestly, as in the day;
not in rioting and drunkenness, not in cham¬
bering and wantonness, not in strife and
envying:

14. But put ye on the Lord Jesus Christ,
and make not provision for die flesh, to
fulfil the lusts thereof.

CHAPTER 14

HIM that is weak in the faith receive ye, but
not to doubtful disputations.

tain sins make this love impossible and
must be avoided at all costs. 11. The
nature of the present time is such that
believers must be aroused from sleep. In¬
difference to sin must be replaced by
alertness. The salvation ‘‘which is nearer
than when the readers first believed” re¬
fers to all that Christ will do for believers
at his second advent. Certainly Paul
hoped that Christ would come during
his lifetime. 12. The contrast between
night and day, light and darkness is not
only a familiar Biblical theme but is found
in the Dead Sea scrolls as well. The peo-
le of God know there is a distinct line
etween evil and righteousness. Yet re¬
minders are constantly necessary. There¬
fore, let us lay aside for ourselves the
works of darkness and let us clothe our¬
selves with the weapons of light. 13. Af¬
ter Paul exhorts the readers to behave
decently, as in the day, he lists specific
activities that are to be avoided. These
are carousings or revelries, and drunken¬
ness, unlawful sexual activities and sen¬
sual indulgences, strife and jealousy. 14.
Finally, victory demands that the believer
act. He is to clothe himself with the Lord
Jesus Christ. He is to stop making pro¬
vision (forethought) for the flesh to arouse
desires for that which God has forbidden.

E. Tolerance Necessary for Those
with Strong and Weak Consciences. 14:
1-15:13.

In this section Paul is discussing the
attitudes that two kinds of Christians
have toward each other. In regard to
ceremonial matters—eating foods, observ¬
ing days—the more mature Christian, in
Pauls day, saw these things as unim¬
portant. The weaker Christian, who did
not yet have a firm standard for his
conscience and was “feeling his way
along,” felt greatly disturbed at the
actions of his stronger brother. The con¬
science is said to be strong if it has a
sound standard for judgment and weak
if it has an inferior standard.

1) Differences of Opinion over Food
or Special Days. 14:1-6.

1. Paul first discusses whether the
Christian group should receive into fel¬
lowship the one who is weak in knowl¬
edge of what it means to be a Christian
and how to live as a Christian. The
apostle states that such a one is to be
received but not for the purpose of get¬
ting into quarrels about opinions (see

573

ROMANS 14:2-12

2. For one believeth that he may eat all
things: another, who is weak, eateth herbs.

3. Let not him that eateth despise him
that eateth not; and let not him which eateth
not judge him that eateth: for God hath re¬
ceived him.

4. Who art thou that judgest another
man’s servant? to his own master he standeth
or falleth. Yea, he shall be holden up: for
God is able to make him stand.

5. One man esteemeth one day above an¬
other: another esteemeth every day alike.
Let every man be fully persuaded in his own
mind.

6. He that regardeth the day, regardeth it
unto the Lord; and he that regardeth not the
day, to the Lord, he doth not regard it He
that eateth, eateth to the Lord, for he giveth
God thanks; and he that eateth not, to the
Lord he eateth not, and giveth God thanks.

7. For none of us liveth to himself, and no
man dieth to himself.

8. For whether we live, we live unto the
Lord; and whether we die, we die unto the
Lord: whether we live therefore, or die, we
are the Lord’s.

9. For to this end Christ both died, and
rose, and revived, that he might be Lord
tyoth of the dead and living.

10. But why dost thou judge thy brother?
or why dost thou set at nought thy brother?
for we shall all stand before the judgment
seat of Christ.

11. For it is written, As I live, saith the
Lord, every knee shall bow to me, and every
tongue shall confess to God.

12. So then every one of us shall give ac¬
count of himself to God.

Arndt, diakrisis, 1, p. 184). 2. The
weaker Christian was the one who
would eat only vegetables. The stronger
Christian was the one who believed he
could eat all things. 3. The one who ate
was not to be constantly despising the
one who did not eat. The one who did not
eat was not to be constantly condemning
the one who did. The eating or not eat¬
ing of certain foods for the Christian is
not in itself a moral matter. It is merely
a matter of preference. Presently, how¬
ever, Paul shows that this may become
a moral matter. 4, The weaker Christian
should not condemn another man s serv¬
ant; that is the job of his master. Here
Paul adds that the master is able to
make him stand.

5. Paul next takes up the matter of
special days. The weaker Christian pre¬
fers one day above another. The strong¬
er Christian holds every day in esteem.
The apostle does not take sides here but
merely insists that each one be fully
convinced in his own mind. This tacitly
suggests that each one take thought
about the basis for his own opinion.

6. Both groups, whether they observe
a day or not, whether they eat or not,
are giving thanks to God. Hence there
is no question of their devotion to the
Lord.

2) Judgment by the Lord, Not by
Ones Brother. 14:7-12.

7. In giving thanks to the Lord, we
are reminded that believers cannot live
or die to or for themselves. For them
both life and death are focused upon
the Lord. In every experience they belong
to the Lord. 9. Christ died and arose so
that he might have Lordship over the
dead and the living. 10. If Christ is
Lord, then why should the weaker Chris¬
tian condemn his brother? If Christ is
Lord, why should the stronger Christian
despise his brother? Both the stronger
and the weaker Christians—we all—must
stand before the judgment seat of God.
The AV has judgment seat of Christ , but
all of the best manuscripts here read
God. In II Cor 5:10, Paul speaks of the
"judgment seat of Christ.” The shift is of
little importance, since Jesus himself told
us that the Father judges no one but has
given "all judgment to the Son” (see Jn
5:22,23,27,29). God judges men in the
sense that he judges them through his Son.
11,12. Paul quotes Isa 45:23, from the
LXX, to show that men must appear
before God in judgment, then concludes:

574

ROMANS 14:13-22

13. Let us not therefore judge one an¬
other any more: but judge this rather, that
no man put a stumblingblock or an occasion
to fall in his brother’s way.

14. I know, and am persuaded by the
Lord Jesus, that there is nothing unclean of
itself: but to him that esteemeth any thing to
be unclean, to him it is unclean.

15. But if thy brother be grieved with thy
meat, now walkest thou not charitably. De¬
stroy not him with thy meat, for whom
Christ died.

16. Let not then your good be evil spoken
of:

17. For the kingdom of God is not meat
and drink; but righteousness, and peace, and
joy in the Holy Ghost.

18. For he that in these things serveth
Christ is acceptable to God, and approved of
men.

19. Let us therefore follow after the
things which make for peace, and things
wherewith one may edify another.

20. For meat destroy not the work of
God. All things indeed are pure; but it is evil
for that man who eateth with offense.

21. It is good neither to eat flesh, nor to
drink wine, nor any thing whereby thy
brother stumbleth, or is offended, or is made
weak.

22. Hast thou faith? have it to thyself be¬
fore God. Happy is he that condemneth not
himself in that thing which he alloweth.

Each one of us will give an account of
himself [to God], To God ought to be
supplied, but it is not a part of the origi¬
nal text.

3) Removal of Stumbling Blocks. 14:
13-23.

13. Paul urges his readers to stop con¬
demning each other, and instead, decide
not to be putting an obstacle in their
brother’s way or a temptation to sin. In
verse 14 the apostle shows that he sides
with the stronger Christian. He knows
that nothing is unclean of itself. But to
the man who thinks that something is un¬
clean, to that one it is. 15. Nevertheless,
food must not be the cause of hurting a
brother’s feelings (AV, be grieved). Such
hurt feelings could push a man further
and further from Christ. By means of food
do not bring about his ruin [the ruin of]
that one on behalf of whom Christ died.
In discussing the word “to bring to ruin”
(apollumi), Arndt lists Rom 14:15 under
the heading, “With reference to eternal
destruction” (apollumi, Arndt, 1. a., alpha,
p. 94). Hence nonmoral issues can be¬
come moral if they destroy a mans fel¬
lowship with Christ. 16. Christian free¬
dom is one of the good things of the
Christian faith. But a Christian ought not
to act in such a way that this good can
be blasphemed.

17-19. Note that the kingdom or reign
of God is a present reality. It is defined
as Christian living: uprightness of con¬
duct, peace or harmony, and joy. This is
in the sphere of the Holy Spirit (cf. 8:9)
who energizes believers to be well pleas¬
ing to God and respected by men. In¬
stead of engaging in conflict, Paul urges
the believers to be pursuing that which
makes for the peace and edification of
fellow believers.

20,21. For the sake of food, stop tear¬
ing down the work of God. Although all
things are pure, they become evil to the
man eating with offence. With offense to
what or to whom? If it is with offense
to the scruples of another, then it is the
stronger Christian who is thought of as
doing the eating. If it is with offense to
himself, then it is the weaker Christian
who is doing the eating. The context in
verse 21 favors the former. Or is made
weak is omitted by many early, good
manuscripts.

22,23. Faith. Better, conviction. You
(sing.), keep to yourself the conviction
which you have before God. Happy is
the man who finds no fault with him-

575

ROMANS 14:23 —15:6

23. And he that doubteth is damned if he
eat, because he eateth not of faith: for what¬
soever is not of faith is sin.

CHAPTER 15

WE then that are strong ought to bear the
infirmities of the weak, and not to please our¬
selves.

2. Let every one of us please his neighbor
for his good to edification.

3. For even Christ pleased not himself;
but, as it is written. The reproaches of them
that reproached thee fell on me.

4. For whatsoever things were written
aforetime were written for our learning, that
we through patience and comfort of the
Scriptures might have hope.

5. Now the God of patience and consola¬
tion grant you to be likeminded one toward
another according to Christ Jesus:

6. That ye may with one mind and one
mouth glorify God, even the Father of our
Lord Jesus Christ.

self in what he approves. But the one
who is at variance with himself, if he
should eat, he feels condemnation and
stays in that state because his eating is
not from conviction. And everything
which is not from conviction is sin. Here
it is made very clear that everyone must
have a standard for his conduct. With
the right one, there are no qualms of
conscience with regard to eating; but
with the wrong one, e.g., a standard car¬
ried over from a past manner of living,
condemnation results. Conviction is the
assurance that one’s standard is right.
Without a right basis for judgment the
believer may be convicted of sin by his
conscience where no sin is really in¬
volved. It is highly important that a be¬
liever provide the correct standard for
his conscience, and that he help his fel¬
low believers to have this standard too.
He must shun anything that prevents a
fellow believer from getting a correct
standard and anything that separates a
fellow believer from fellowship with
Christ.

4) The Strong To Help the Weak Ra¬
ther Than Please Themselves. 15:1-3.

1. To bear patiently with the over-
conscientious scruples — weaknesses—of
those without strength (Christian matu¬
rity) is the obligation of those who are
strong (in faith). 2. A believer is to please
his neighbor for the neighbor’s good and
for his edification. 3. The believer has his
example in Christ, who did not please
himself. Paul applies the words of David
in Ps 69:10 to Christ. The reproaches
which fell upon Christ are the evidence
that he did not please himself.

5) Glory Brought to God by Endur¬
ance, Consolation, and Harmony. 15:4-
6 .

4. What value does the OT have for
the Christian? It has instruction to give
to Christian believers. In reading and
responding to the OT Scriptures, the
Christian learns both endurance and con¬
solation. Instruction, endurance, and con¬
solation are all essential elements for the
Christian who has hope (v. 4). The OT
can do this because it is a book about
God and his people rather than about
ideas. 5. Paul prays that the God who
brings endurance and consolation may
help his readers live in harmony to¬
gether, with Christ Jesus as the stand¬
ard. 6. The purpose of this harmony is
that with one mind and with one voice

576

ROMANS 15:7-14

7. Wherefore receive ye one another, as
Christ also received us, to the glory of God.

8. Now 1 say that Jesus Christ was a min¬
ister of the circumcision for the truth of
God, to confirm the promises made unto the
fathers:

9. And that the Gentiles might glorify
God for his mercy; as it is written, For this
cause I will confess to thee among the Gen¬
tiles, and sing unto thy name.

10. And again he saith, Rejoice, ye Gen¬
tiles, with his people.

11. And again, Praise the Lord, all ye
Gentiles; and laud him, all ye people.

12. And again, Esaias saith, There shall be
a root of Jesse, and he that shall rise to reign
over the Gentiles; in him shall the Gentiles
trust.

13. Now the God of hope fill you with all
joy and peace in believing, that ye may
abound in hope, through the power of the
Holy Ghost.

14. And 1 myself also am persuaded of
you, my brethren, that ye also are full of
goodness, filled with all knowledge, able also
to admonish one another.

[they] may glorify the God and Father
of our Lord Jesus Christ. Note that unity
of believers is essential if they are to
bring glory to God.

6) Ministry of Christ Designed for
Both Jew and Gentile. 15:7-13.

7. In concluding the question of the
relation of the stronger and weaker
Christians, Paul urges that they receive
each other into their society just as
Christ receives into fellowship with him¬
self these same people. The outcome of
such reception is glory to God.

8,9. For two reasons Christ became
a helper for the circumcision (i.e., the
Jews): (1) to prove that the promises
made to the fathers were reliable; (2)
to enable the Gentiles to glorify God
for his mercy. In sharing the promises
made to and through the Jewish people,
the Gentiles have come to glorify God
(cf. Rom 11:11-36; Eph 3:6, etc.). In
becoming a helper to the Jewish people,
Christ became, a helper to all men. 9 b-
12. Paul then makes four quotations from
the Greek version of the OT (LXX).
These quotations picture the Gentiles as
listening to personal testimony (Ps 18:
49), as rejoicing with God’s people
(Deut 32:4, LXX), as being exhorted to
praise the Lord (Ps 117:1), and as being
ruled over by the Messianic king and
hoping in him (Isa 11:10).

13. After showing what is involved in
Christian conduct, Paul concludes with a
prayer for his readers. And may the God
who brings hope fill you with all joy and
peace in trusting, in order that you may
abound in hope by the power which the
Holy Spirit bestows. "Abounding in
Christian hope” should be an apt descrip¬
tion of every Christian. The Christian
looks ahead with a contagious enthusi¬
asm. God has filled him with hope.

V. Items of Personal Interest and Care
for the Readers. 15:14—16:27.

Pauls conclusion is long because he
wanted to tell his readers about the goals
he had as an apostle. He wanted his
readers to feel that they had a part in
his ministry. Along with his greetings he
gives instructions, warnings, and specific
teachings. This section surely makes clear
that Romans is a letter.

A. Pauls Reason for Writing Boldly to
Mature Readers. 15:14-16.

14,15. Though the apostle was confi-

577

ROMANS 15:15-26

15. Nevertheless, brethren, I have written
the more boldly unto you in some sort, as
putting you in mind, because of the grace
that is given to me of God,

16. That I should be the minister of Jesus
Christ to the Gentiles, ministering the gospel
of God, that the offering up of the Gentiles
might be acceptable, being sanctified by the
Holy Ghost.

17. I have therefore whereof 1 may glory
through Jesus Christ in those things which
pertain to God.

18. For I will not dare to speak of any of
those things which Christ hath not wrought
by me, to make the Gentiles obedient, by
word and deed,

19. Through mighty signs and wonders,
by the power of the Spirit of God; so that
from Jerusalem, and round about unto Illyri-
cum, I have fully preached the gospel of
Christ.

20. Yea, so have I strived to preach the
gospel, not where Christ was named, lest I
should build upon another man’s founda¬
tion:

21. But as it is written, To whom he was
not spoken of, they shall see: and they that
have not heard shall understand.

22. For which cause also 1 have been
much hindered from coming to you.

23. But now having no more place in
these parts, and having a great desire these
many years to come unto you;

24. Whensoever I take my journey into
Spain, I will come to you: for I trust to see
you in my journey, and to be brought on my
way thitherward by you, if first I be some¬
what filled with your company .

25. But now I go unto Jerusalem to minis¬
ter unto the saints.

26. For it hath pleased them of Macedo¬
nia and Achaia to make a certain contribu¬
tion for the poor saints which are at Jerusa¬
lem.

dent that the Roman Christians were full
of goodness and in a state of being filled
with Christian knowledge, yet he had
written this letter to remind them of cer¬
tain truths they already knew. Note Pauls
modesty. His justification for writing to
them rather boldly on some points was
that he had received special grace for
his office. 16. He regarded his apostle-
$hip to the Gentiles as a priestly ministry,
in which he ministered or served the
gospel of God as a priest. The purpose
for his ministry was that the offering up
of the Gentiles might be acceptable be¬
cause this offering had been consecrated
by the Holy Spirit.

B. Supernatural Confirmation of Paul’s
Pioneer Missionary Work. 15:17-21.

17. Since Pauj had received grace as
an apostle, and since he ministered die
gospel of God as a priest, he could de¬
clare: Therefore, 1 may boast in Christ
of my relation to God. 18,19. Yet he did
not boast in what he had done but in
what Christ had accomplished through
him by word and deed, by the power
of signs and wonders, by the power of
the Spirit. His goal was the obedience
of the Gentiles — which the Gentiles were
rendering even then. Paul looked at his
territory thus far as having extended
from Jerusalem to Ulyricum (also called
Dalmatia, a Roman province above Mace¬
donia, extending along the eastern shore
of the Adriatic — present day Yugoslavia).
20,21. His ambition was to preach the
Gospel where Christ was not named —
i.e., was not known. He carried out the
words of Isa 52:15, which refer to kings.
But Paul applies them to Gentiles who
believed when they heard the good news
about Christ for the first time.

C. Travel Plans: Jerusalem, Rome, and
Spain. 15:22-29.

22. I have so often been prevented
from coming to you. Since Rome was the
next step—just across the Adriatic —
Paul had often expected to make the
journey. 23. Place (AV). Better, oppor¬
tunity. In the territory where Paul had
been he no longer had opportunity to
preach Christ where He was not known.
24. So the apostle hoped to see the Ro¬
mans on the way to Spain. He announces
his plan to visit them and to be sent
forth by them after he has enjoyed their
company for a while.

25,26. But before Paul could come,
he had to complete his immediate pro¬
ject. He had received contributions from

578

ROMANS 15:27-33

27. It hath pleased them verily; and their
debtors they are. For if the Gentiles have
been made partakers of their spiritual things,
their duty is also to minister unto them in
carnal things.

28. When therefore I have performed
this, and have sealed to them this fruit, I will
come by you into Spain.

29. And 1 am sure that, when I come unto
you, I shall come in the fulness of the bless¬
ing of the gospel of Christ.

30. Now I beseech you, brethren, for the
Lord Jesus Christ’s sake, and for the loVe of
the Spirit, that ye strive together with me in
your prayers to God for me;

31. That I may be delivered from them
that do not believe in Judea; and that my
service which 1 have for Jerusalem may be
accepted of the saints;

32. That I may come unto you with joy
by the will of God, and may with you be re¬
freshed.

33. Now the God of peace be with you all.
Amen.

believers in Macedonia and Achaia for
the poor saints in Jerusalem. He looked
upon this collection as part of the Gen¬
tiles’ spiritual obligation. 27. As they had
shared in the spiritual blessings of Israel,
certainly they should now minister to the
Israelite Christians from their material
things. 28. The apostle looked upon this
fund as a sacred trust. When I have
placed the sum that was collected safely
(sealed) in their hands, I shall come
through you to Spain (see Arndt, sphra -
gizd, 2. d., p. 804). Paul mentions this
collection in I Cor 16:1 and II Cor 8 and
9. 29. Note the writer s confidence that
he would come in the fullness of the
blessing of Christ. The word gospel (AV)
is not found here in the best manuscripts.
Paul did come with Christ’s blessing, but
he came as a prisoner. God fulfilled his
desire, but in a way he did not foresee.
He knew, however, that the way ahead
would be difficult. Therefore he wanted
his readers to pray for him.

D. Specific Requests for Prayer. 15:
30-33.

30. Paul appealed to his readers either
by or through our Lord Jesus Christ and
the love which the Spirit produces that
they pray for him. He wanted earnest
prayer—contend along with me in prayer.
31. He asked them to pray, in the first
place, that he might be delivered from
the disobedient Jews in Judea. He knew
how much the unbelieving Jews in Pal¬
estine despised him. Also, he asked the
Roman Christians to pray that the contri¬
bution meant for Jerusalem [might] be
acceptable to the saints. Paul wanted the
believing Jewish Christians to respond to
this gesture of Christian love on the part
of the Gentile Christians — the collection
from all the Gentile churches. 32. Finally,
they were to pray that in joy he might
find refreshing with them when he came
to them by the will of God. When Paul
did reach Rome, he came as a prisoner,
with no outward grounds of joy. He
could not find refreshing with the Romans,
since he was not free to go to them,
although they were free to come to him.
Gods will overruled some of the details of
this request, but the request itself was
granted. 33. Since God is the only one
who can really bring peace, how natural
for Paul to close these prayer requests
with a sentence prayer of his own for
his readers: May the God who brings
peace be with you all, Amen.

E. Recommendation of Phoebe. 16:1,2.

579

ROMANS 16:1-5

CHAPTER 16

1 COMMEND unto you Phebe our sister,
which is a servant of the church which is at
Cenchrea:

2. That ye receive her in the Lord, as be-
cometh saints, and that ye assist her in what¬
soever business she hath need of you: for she
hath been a succorer of many, and of myself
also.

3. Greet Priscilla and Aquila, my helpers
in Christ Jesus:

4. Who have for my life laid down their
own necks: unto whom not only 1 give
thanks, but also all the churches of the Gen¬
tiles.

5. Likewise greet the church that is in
their house. Salute my well-beloved Epe-
netus, who is the firstfruits of Achaia unto
Christ.

1. In recommending Phoebe, Paul tells
who she is and where she comes from.
She was a deaconess of the church in
Cenchrea. Her duties, like those of the
deacons, were quite general, Material
needs and also spiritual needs of others
were met by believers like Phoebe (cf.
Acts 6:1-6 with Acts 6:8-15 and 7:1-60).

2. Paul requests the Romans to welcome
Phoebe in the Lord in a manner worthy of
the saints, and to help her in whatever
undertaking she may have need. She
deserves such a welcome, Paul declares,
because she became a helper of many
and of Paul himself as well. This chapter
refutes the idea that the apostle resented
women working in the churches or among
believers. His tribute to Phoebe is fol¬
lowed by greetings to various people and
groups. Among those greeted are eight
women. Paul specifically comments on
how much work five of these women did
(Mary, v. 6; Priscilla, a fellow worker, v.
3; Tryphena and Tryphosa, v. 12; Persis,
v. 12). The mother of Rufus was so dear
to Paul that he calls her his mother as
well (v. 13). Only two women are men¬
tioned without any comment — Julia and
the sister of Nereus (v. 15).

F. Particular Greetings to Individuals
and Groups. 16:3-16.

The frequency of these names in the
catacombs and inscriptions of ancient
burial places in Rome and the signifi¬
cance of this information is discussed well
by C. H. Dodd, The Epistle to the
Romans, in The Moffatt New Testament
Commentary; and William Sanday and
Arthur C. Headlam, The Epistle to the
Romans, in The International Critical
Commentary. In these commentaries to
the book of Romans, see the Introductions
as well as the textual comments.

3. Paul starts with two of his dearest
friends — Priscilla and Aquila. Ever since
Paul had met them in Corinth on his
second missionary journey, they had been
hard at work in the service of God (see
Acts 18:2,18,26; Rom 16:3,4; I Cor 16:
19; II Tim 4:19). 4. Just how they risked
their own necks for Pauls life, he does
not sav. But the fact that not only Paul
but all the churches of the Gentiles gave
thanks for them shows the extent of their
efforts on behalf of Christ. 5 a. Paul
greets the church in their house. This
shows that the zeal of these two for Christ
was no different in Rome than elsewhere.
Household churches are probably also to
be found in 16:10,11,14,15. If this is
true, then the mention of five household

580

ROMANS 16:6-20

6. Greet Mary, who bestowed much labor
on us.

7. Salute Andronicus and Junia, my kins¬
men, and my fellow prisoners, who are of
note among the apostles, who also were in
Christ before me.

$. Greet Amplias, my beloved in the
Lord.

9. Salute Urbane, our helper in Christ,
and Stachys my beloved.

10. Salute Apelles approved in Christ. Sa¬
lute them which are of Aristobulus’ house¬
hold,

11. Salute Herodion my kinsman. Greet
them that be of the household of Narcissus,
which are in the Lord.

12. Salute Tryphena and Tryphosa, who
labor in the Lord. Salute the beloved Persis,
which labored much in the Lord.

13. Salute Rufus chosen in the Lord, and
his mother and mine.

14. Salute Asyncritus, Phlegon, Hermas,
Patrobas, Hermes, and the brethren which
are with them.

15. Salute Philologus, and Julia, Nereus,
and his sister, and Olympas, and all the saints
which are with them.

16. Salute one another with a holy kiss.
The churches of Christ salute you.

17. Now I beseech you, brethren, mark
them which cause divisions and offenses con¬
trary to the doctrine which ye have learned;
and avoid them.

18. For they that are such serve not our
Lord Jesus Christ, but their own belly; and
by good words and fair speeches deceive the
hearts of the simple.

19. For your obedience is come abroad
unto all men, I am glad therefore on your be¬
half: but yet I would have you wise unto
that which is good, and simple concerning
evil.

20. And the God of peace shall bruise
Satan under your feet shortly. The grace of
our Lord Jesus Christ be with you. Amen.

churches makes one realize that Chris¬
tians in Rome were members of smaller
groups rather than of one large assembly.

5 d. Epaenetus is greeted as the first
convert of Asia Minor. The AV is wrong
in its reading, Achaia. 7. Andronicus ana
Junias were Pauls fellow countrymen,
who had been in jail with him at some
time. Paul describes them as being promi¬
nent among the apostles and as having
been Christians before him. This would
mean they had been believers for about
twenty-five years.

13. Since that which is chosen may be
regarded as choice or excellent, Rufus,
the choice one in the Lord, could also be
translated as: “Rufus, the outstanding
Christian (Arndt, eklektos, 2, p. 242).

16. The command to greet one another
with a holy kiss (cf. I Cor 16:20; II Cor
13:12; I Thess 5:26) or with a kiss of
love (I Pet 5:14) shows that warm Chris¬
tian fellowship was characteristic of the
early church. Whatever in modem cul¬
tures is symbolic of the deep affection
Christians ought to feel toward each other
— a kiss on the cheek, a warm handshake,
a grasping of both hands, etc. — is the
equivalent of the apostolic command.

G. Dangerous Character of Those Who
Teach False Doctrine. 16:17-20.

Paul is not saying that false teachers
were already present among the Roman
believers. But he knew what had hap¬
pened elsewhere. 17. Now I urge you,
brothers, to look out for those making
the dissensions and the temptations to sin
contrary to the teaching you learned. The
teaching becomes the standard. Here is
the authority of the apostolic message.
Pauls readers are to turn away from those
producing dissensions and providing
temptations to sin. 18. Such people, in¬
stead of being slaves to Christ, are slaves
to their own stomachs. But their manner
captivates their audience. By smooth,
plausible speech and false eloquence, they
deceive the hearts of the unsuspecting.
19. Paul wanted his readers to stay wise
in reference to the good, but innocent as
far as participation in evil was concerned.
Hence he gives this warning. 20. After
the warning comes the promise: the God
who brings peace will crush Satan
under your feet in a short time. With
final victory on the horizon, the prayer is
very pertinent: May the grace of our Lord
Jesus be with you.

H. Greetings from Pauls Associates in
Corinth. 16:21-23.

581

ROMANS 16:21-26

21. Timotheus my workfellow, and Lu¬
cius, and Jason, and Sosipater, my kinsmen,
salute you.

22. I Tertius, who wrote this epistle, sa¬
lute you in the Lord.

23. Gaius mine host, and of the whole
church, saluteth you. Erastus the chamber-
lain of the city saluteth you, and Quartus a
brother.

24. The grace of our Lord Jesus Christ he
with you all. Amen.

25. Now to him that is of power to stab-
lish you according to my gospel, and the
preaching of Jesus Christ, according to the
revelation of the mystery, which was kept se¬
cret since the world began,

26. But now is made manifest, and by the
Scriptures of the prophets, according to the
commandment of the everlasting God, made
known to all nations for the obedience of
faith:

21. Kinsmen (AV). Rather, fellow
countrymen. Timothy, Pauls fellow
worker, is well known. For the other
three, we have no positive identification.
Lucius may be the Lucius of Cyrei^e
(Acts 13:1). Jason seems to be the Jason
mentioned in Acts 17:5-9. Sosipater locks
like the Sosipater of Acts 20:4. 22,23.
The scribe, Tertius, to whom Paul dic¬
tated the letter, sends his own greetings.
Gaius, who may be the Gaius mentioned
in I Cor 1:14. is said to be not only Paul's
host but the host for the whole church.
This seems to indicate that the church
met in his house. The fact that Erastus
was the city treasurer shows that die
Christian faith reached some people in
the upper classes. Quartus, our brother,
is the last to send greetings.

I. Establishment of Believers by the
Sovereign God of History. 16:25-27.

See the Introduction for the discussion
of the concluding prayers and doxology
in regard to their location in the epistle.
25. This doxology centers in God's ability
or power to strengthen the readers. God's
strengthening is in accordance with Paul's
gospel and the preaching about Jesus
Christ. This preaching is being carried
on because of the revealing of the mystery
or secret. Three things are said about the
mystery or secret: (1) It was concealed
for long ages or long ages ago (v. 25). (2)
It has been revealed now through die
prophetic scriptures (i.e., the OT) by the
command of the eternal God (v. 26). (3)
It {las been made known unto all the na¬
tions for the obedience which faith puts
into operation (v. 26). This mystery has
to do with God's reaching both Tew and
Gentile through the redemption that is in
Christ Jesus (see Rom 9; 11; Eph 3:1-7;
Col 1:26,27; 2:2,3; 4:3). In the language
of Eph 3:6, the mystery consists of the
Gentiles' being fellow heirs with the be¬
lieving Jews, belonging to the same body
with them, and being sharers together
with them of the promise (cf. Rom 11:11-

)

582

ROMANS 10:27

27. To God only wise, be glory through
Jesus Christ for ever. Amen.

Written to the Romans from Corinthus, and sent by
Phebc servant of the church at Cenchrea.

An account of God's ability and plan
precedes Paul's ascription of glory to
God. In the very last verse (v. 27) there
is a relative pronoun, to whom, which,
although left out by one good manu¬
script and a few others, seems to be a
part of what Paul ^originally wrote. But
it is very difficult to put it in the text,
simply because this whole doxology
centers in God. Glory comes to the only
wise God through Jesus Christ. This
glory is forever and ever. Perhaps the
sense of the text may best be seen if we
read it thus: May the glory for ever and
ever [be] to the only wise God, through
Jesus Christ, to whom [also! the glory
forever and ever [belongs]. Amen. In
the original text the phrase the glory for¬
ever and ever occurs only once. The rela¬
tive pronoun to whom follows Jesus
Christ. The phrase the glory forever and
ever follows the to whom. Since the dox¬
ology centers in God and this last clause
centers in Christ, it seems best to con¬
clude that Paul attributes eternal glory
both to God and to Christ. How fitting
that Romans should close with the theme,
“Glory be to God forevermore!”

BIBLIOGRAPHY

Althaus, Paul. Der Brief an Die Romer.
Das Neue Testament Deutsch. Heraus-
gegeben von Paul Althaus und Johan¬
nes Behm. Gottingen: Vandenhoeck
und Ruprecht, 1949.

Godet, F. Commentary on St. Paul's
Epistle to the Romans. Translated by
A. Cusin. New' York: Funk and Wag-
nails, 1883.

Hodge, Charles. Commentary on the
Epistle to the Romans. New ^Edition.
New York: A. C. Armstrong and Son,
1890.

LaGrange, P. M. J. Saint Paul Epitre
Aux Romains . Paris: J. Gabalda et
Cie, 1950.

Meyer, H. A. W. Critical and Exegetical
Handbook to the Epistle to the Ro¬
mans. Translated by J.*t. Moore and
E. Johnson. New York: Funk and
Wagnalls, 1884.

Murray, John. The Imputation of
Adam’s Sin. Grand Rapids: Wm. B.
Eerdmans Publishing Co., 1959.

Philippi, Friedrich Adolph. Commen¬
tary on St. Paul's Epistle to the Ro¬
mans. Translated by J. S. Banks. 2
vols. Edinburgh: T & T Clark, 1878.

Sanday, William, and Headlam, Ar¬
thur C. A Critical and Exegetical
Commentary on the Epistle to the
Romans. New York: Charles Scribner’s
Sons, 1915.

Shedd, Russell Philip. “The Pauline
Conception of the Solidarity of the
Human Race in Its Relationship to
the Old Testament and Early Jud¬
aism,” Man in Community. London:
The Epworth Press, 1958.

Shedd, William G. T. A Critical and
Doctrinal Commentary upon the Epis¬
tle of St. Paul to the Romans. New
York: Charles Scribner's Sons, 1879.

583

THE FIRST EPISTLE
TO THE CORINTHIANS

INTRODUCTION

The City of Corinth . Corinth was a
wealthy commercial center, situated on
the narrow isthmus that connected the
mainland of Greece and the Peloponne¬
sus. Its history may be divided conven¬
iently into two parts. The city, which
according to legend was the place where
Jason’s Argo was constructed, was de¬
stroyed by the Roman consul Lucius
Mummius Achaicus, in 146 b.c. This
ended the first chapter of its history. It
was inevitable, however, that a city so
favorably located should have a resur¬
rection. Hence, in 46 b.c., the new city
was constructed by Julius Caesar and
given the status of a Roman colony. It
quickly regained its commercial impor¬
tance and, in addition, became in many
ways the leading city of Greece.

The importance of the city must have
influenced the Apostle Paul in his mis¬
sionary endeavors. Being the hub of
commerce from the north to the south
and from the east to the west and con¬
taining a population of mixed character

— Roman, Greek, and Oriental — Corinth
was a strategic center. In fact, it has
been called ‘the Empire in miniature;

— the Empire reduced to a single State”
(ICC, p. xiii). A message heralded and
heard in Corinth might find its way to
the distant regions of the inhabited
earth. It is no wonder, then, that Paul
was “constrained by the Word” (Acts
18:5) to testify in Corinth. Added to
the pressure within from the Lord and
from the Word may well have been a
pressure from without —the open door
in cosmopolitan Corinth.

And finally, Corinths moral character
made it a fertile field for the glorious
ood news of the Messiah. The old city
ad contained the famous Temple of
Aphrodite, where one thousand sacred
prostitutes were made available to its
cultists. The same spirit, if not the same
temple, prevailed in the new city. The
sexually-slanted proverb, “It is not given
to everyone to visit Corinth,” lived on
(cf. MNT, p. xviii). The Greek word
Korinthiazomai, meaning literally, to act
the Corinthian, came to mean to prac¬

tice fornication” (cf. LSJ, p. 981). “Ev¬
ery Greek,” wrote Moffatt, “knew what
a ‘Corinthian girl’ meant” (MNT, loc .
cit.). The popular Scottish commentator,
William Barclay, has said, “Aelian, the
late Greek writer, tells us that if ever a
Corinthian was shown upon the stage in
a Greek play he was shown drunk” (Wil¬
liam Barclay, The Letters to the Corin¬
thians, p. 3). It is needless to multiply
references and illustrations; Corinth was
a city noted for everything depraved,
dissolute, and debauched. It was provi¬
dential that Paul was in Corinth when
he was writing the Epistle to the Ro¬
mans. From no other city could he have
received more of an incentive to write of
the sin of man, and from no other city
could he have seen more apt illustration
of it. A gaze from Gams’ house may well
have been the occasion of the great cata¬
logue of man’s wicked deeds set forth
in Romans 1:18-32. From this back¬
ground, then, came Paul’s First Epistle
to the Corinthians, the epistle of sancti¬
fication. It is as if one today were to ad¬
dress an epistle of holiness to a group of
believers in Paris, or Singapore.

Origin of the Church . The story of
the founding of the church at Corinth
is told by Luke in Acts 18:1-17. Paul
reached the city on his second mission¬
ary journey in a.d. 50, and soon became
the first to preach Christ’s gospel there.
While living and working wijth Aquila
and Priscilla, he began his ministry in
the synagogue, a ministry that stretched
over eighteen months. A striking insight
into the apostle’s method of preaching
is afforded by the Western text of Acts
18:4, which reads, And entering into the
synagogue every sabbath he discoursed,
inserting the name of the Lord Jesus,
and tried to persuade not only Jews but
also Greeks . Inserting the name of the
Lord Jesus must refer to the application
of the Old Testament Scriptures to
Christ. In other words, he preached
Jesus of Nazareth as the fulfillment of
Messianic prophecy. He, therefore, fol¬
lowed the methodology of the Lord

584

I CORINTHIANS

himself, who, on the Emmaus Road
with the two disciples, began at Moses
and all the prophets and expounded
unto them in all the Scriptures the
things that concerned him (cf. Lk 24:27).
The response to Paul’s preaching was
different from the response to Jesus’
teaching. For the most part, the hearts
of Pauls listeners did not burn with in¬
terest in the truth; they burned with op¬
position to the truth. And Paul was
forced to leave (Acts 18:6). Moving
next door to the house of Titus Justus
(possibly the Gaius of I Cor 1:14 and
Rom 16:23; William Ramsay, Pictures
of the Apostolic Church, p. 205), Paul
continued to preach “in weakness, and
in fear, and in much trembling” (I Cor
2:3). And who would not fear under
the circumstances? The meeting place of
the little assembly was next door to the
synagogue! The Lord, however, came
to Paul in a vision and encouraged him
with the promise that He had “much
people” in Corinth (cf. Acts 18:9,10).
This promise must have been of great
comfort to the apostle in later years,
when the believers’ moral laxity might
have given him reason to doubt the
genuineness of the work there. After
concluding his ministry in Corinth, Paul
returned to Jerusalem and Antioch.

Authorship of the Letter. The external
and internal evidences for the Pauline
authorship of the letter are so strong
that it is really unnecessary to give the
subject more than cursory attention.
Clement of Rome, writing about a.d. 95,
refers the epistle to “the blessed Paul,
the Apostle. This is the earliest instance
of the quotation of a New Testament
writer identified by name (ICC, p. xvii).
Ignatius, Polycarp, and others provide
abundant additional external evidence.
The internal evidences — of style, vocabu¬
lary, and content — harmonize with what
is known of both Paul and Corinth. This
is a genuine product of Paul the Apostle.

Place of Writing. Paul wrote the letter
from Ephesus (cf. I Cor 16:8), not from
Philippi, as the AV subscription has it.

Date of Writing. The date cannot be
fixed with absolute certainty, but it
seems probable that the epistle was
written during the latter part of Paul’s
prolonged stay at Ephesus (cf. Acts
19:1 — 20:1). That would put it about
a.d. 55.

Occasion of Writing. Before suggest¬

ing the occasion of the letter, it would
be wise to outline the order of Paul’s
contacts and correspondence with the
Corinthian assembly. Though almost all
points in the outline are disputed, de¬
fense of them is not within the purpose
of this brief introduction.

1. Paul’s initial contact was that re¬
ferred to above, the visit in which the
good news was first preached to the
Corinthians, According to 2:1, 3:2, and
11:2, it seems that this was the only
visit before the writing of the canonical
I Corinthians.

2. After this initial visit Paul wrote
the church a letter which has been lost
(cf. 5:9).

3. When disturbing news came from
the believers and a letter requesting in¬
formation, Paul wrote I Corinthians.

4. Apparently the problems in the
church were not solved by the epistle,
for the apostle was forced to pay the
church a hurried, painful visit (cf. II
Cor 2:1; 12:14; 13:1,2).

5. Following this painful visit the
apostle wrote the church a third letter
of a very severe character, to which he
refers in II Corinthians 2:4.

6. The apostle s anxiety for the church
was so great that he could not wait in
Troas for Titus, the bearer of the severe
letter, but hurried on to Macedonia.
There he met Titus and learned from
him that the letter had produced results;
all was well in Corinth. From Macedonia
Paul wrote the canonical II Corinthians
(cf. II Cor 2:13; 7:6-16).

7. He then followed up this last letter
with his final recorded visit to the church
(cf. Acts 20:1-4).

The occasion of the writing of I
Corinthians may be traced to several
things. In the first place, there had come
to the apostle from two sources reports
of divisions in the church (cf. I Cor 1:11;
16:17). The more serious of the alien
elements may have been Judaists (cf.
1:12; 9:1). In the second place, there
arrived in Ephesus from the Corinthian
church Stephanas, Fortunatus, and Achai-
cus (cf. 16:17). The trio brought a
letter from the believers in which were
contained a number of questions for
Paul to answer. The questions may be
seen in the recurring key phrase, “now
concerning” (peri de; see 7:1,25; 8:1;
12:1; 16:1,12). In the third place, cer¬
tain subjects appear to be simply “the
spontaneous outcome of the Apostle’s
anxious thoughts about the Corinthian
Church” (ICC, p. xxi).

585

I CORINTHIANS

Chief Characteristics of the Letter .
Perhaps the leading feature of this
epistle is its emphasis upon the life of
the local church. The order and the
problems of a primitive church are be¬
fore the reader. If Romans may be called
a theological writing, I Corinthians is
certainly a practical one. If in Romans
Paul resembles the modern professor of
Biblical Theology, in I Corinthians he
resembles the pastor-teacher,. faced with
the care of the church on the firing line
of Christian warfare.

On the other hand, the letter is not
wholly practical in its emphasis. The
most important chapter in the New
Testament on the resurrection of Jesus
Christ is probably I Corinthians 15, and
certainly the most important section in

the New Testament on spiritual gifts is
found in I Corinthians 12; 13; 14.

And, of course, this great letter is
known supremely for its great lyric on
love, chapter 13. Here one sees to what
heights a man may climb in spiritual
writing when borne aloft by the Holy
Spirit of God. The genius of the man
Paul Hashes forth here with indescribable
effect.

Finally, it may be of interest to men¬
tion that this is Paul's longest epistle.

Flan of the Letter . The Pauline argu¬
ment is plain and clear, subject following
subj*ect in orderly fashion, with the divi¬
sions being clearly marked. The follow¬
ing outline is utilized in the exposition.

OUTLINE

I. Introduction. 1:1-9.

A. The salutation. 1:1-3.

B. The thanksgiving. 1:4-9.

II. The divisions in the church. 1:10 — 4:21.

A. The fact of the divisions. 1:10-17.

B. The causes of the divisions. 1:18 — 4:5.

1. Cause 1: Misconception of the message. 1:18 — 3:4.

2. Cause 2: Misconception of the ministry. 3:5 — 4:5.

C. The application and conclusion. 4:6-21.

III. The disorders in the church. 5:1 — 6:20.

A. The absence of discipline. 5:1-13.

B. The lawsuits before the heathen. 6:1-11.

C. The moral laxity in the church. 6:12-20.

IV. The difficulties in the church. 7:1 — 15:58.

A. The counsel concerning marriage. 7:1-40.

1. The prologue. 7:1-7.

2. The problems of marriage. 7:8-38.

3. The postscript. 7:39,40.

B. The counsel concerning things sacrificed to idols. 8:1-11:1.

1. The principles. 8:1-13.

2. The illustration of the principles. 9:1-27.

3. The admonition and application to the Corinthians. 10:1 — 11:1.

C. - The counsel concerning the veiling of women in public worship. 11:2-16.

1. The theological reason. 11:2-6.

2. The Biblical reasons. 11:7-12.

3. The physical reason. 11:13-16.

D. The counsel concerning the Lords Supper. 11:17-34.

1. The indignation of Paul. 11:17-22.

2. The review of past instruction. 11:23-26.

3. The application to the Corinthians. 11:27-34.

E. The counsel concerning spiritual gifts. 12:1 — 14:40.

1. The validity of qtterance. 12:1-3.

2. The unity of the gifts. 12:4-11.

3. The diversity of the gifts. 12:12-31 a.

4. The primacy of love over gifts. 12:31 b — 13:13.

5. The superiority of prophecy, and the public worship of the church. 14:1-36.

6. The conclusion. 14:37-40.

F. The counsel concerning the doctrine of the resurrection. 15:1-58.

1. The certainty of the resurrection. 15:1-34.

2. The consideration of certain objections. 15:35-57.

586

I CORINTHIANS

3. The concluding appeal. 15:58.

V. The conclusion: Practical and personal matters. 16:1-24.

A. The collection for the poor. 16:1-4.

B. The planned visit of Paul. 16:5-9.

C. Commendations, exhortations, salutations, and benediction. 16:10-24.

587

I CORINTHIANS 1:1-2

I CORINTHIANS

CHAPTER I

PAUL, called to be an apostle of Jesus Christ
through the will of God, and Sosthenes our
brother,

2. Unto the church of God which is at
Corinth, to them that are sanctified in Christ
Jesus, called to be saints, with all that in
every place call upon the name of Jesus
Christ our Lord, both theirs and ours:

COMMENTARY

I. Introduction. 1:1-9.

A. The Salutation. 1:1-3.

The introduction, made up of salu¬
tation and thanksgiving, prepares the
way for the discussion to follow and, in
true Pauline fashion, contains important
hints with reference to the burden of the
letter.

1. Called to be an apostle (Gr., an
apostle by calling , the force of the verbal
adjective) stresses the divine initiative
in Pauls summons to office. This phrase,
together with the strengthening, the will
of God, is a designed reference to those
in Corinth who may have questioned
his right to speak authoritatively (cf.
9:1). Sosthenes our brother (lit., the
brother) may designate the ruler of the
synagogue mentioned in Acts 18:17, but
this cannot be proved. The definite arti¬
cle may mean nothing more that that he
was a well-known Christian. If, however,
this is the Corinthian Sosthenes of Luke’s
account, then the beating he received
from the Greeks was a blessing; he be¬
came a Christian!

2. The church is the church of God,
not of Cephas, or Apollos, or even Paul
(cf. 1:12). Sanctified in Christ Jesus in¬
troduces an important doctrine, yet one
very much misunderstood. The Greek
word hagiazo means “to sanctify,” not
in the sense of “to make holy,” but in
the sense of “to set apart” for God’s pos¬
session and use (cf. Jn 17:19). Chris¬
tians are not sinless, although they
should sin less. Biblical sanctification is
fourfold: (1) primary, equivalent to the
‘efficacious grace’ of systematic theology
(cf. II Thess 2:13; I Pet 1:2); (2) po¬
sitional, a perfect standing in holiness,
true of all believers from the moment
of conversion (cf. Acts 20:32; 26:18);
(3) progressive, equivalent to daily
growth in grace (cf. Jn 17:17; Eph 5:26;
II Cor 7:1); (4) prospective, or ulti¬
mate likeness to Christ positionally and
practically (cf. I Thess 5:23). The use
of the perfect participle here refers to
positional sanctification. Christians are
saints now, not by human canonization,
but by divine operation. Paul’s aim in

588

I CORINTHIANS 1:3-8

3. Grace be unto you, and peace, from
God our Father, and from the Lord Jesus
Christ.

4. I thank my God always on your behalf,
for the grace of God which is given you by
Jesus Christ;

5. That in every thing ye are enriched by
him, in all utterance, and in all knowledge;

6. Even as the testimony of Christ was
confirmed in you:

7. So that ye come behind in no gift; wait¬
ing for the coming of our Lord Jesus Christ:

8. Who shall also confirm you unto the
end, that ye may be blameless in the day of
our Lord Jesus Christ.

the letter was to bring the Corinthians’
practical life into more definite conform¬
ity to their position in Christ. With all
that in every place call upon the name of
Jesus Christ our Lord, both theirs and
ours does not extend the address to all
Christians, but guards against the tend¬
ency to confine the teaching to Corinth
only (cf. I Cor 4:17; 7:17; 11:16; 14:33,
36), a further confirmation of the one¬
ness of the body.

3. The familiar grace and peace refer
to grace and peace in the Christian life.
They do not refer to the grace that
brings a man into that life and the peace
that follows thereupon (cf. Jn 1:16;
14:27).

B. The Thanksgiving. 1:4-9.

The thanksgiving is not ironical, nor
is it addressed only to a certain part of
the assembly. Still less is it simply a
courteous attempt “to win friends and
influence people, although it is true that
“blame comes best on the back of
praise” (MNT, p. 7). It is, rather, a
truthful estimate of the position of the
Corinthians in Christ and forms the basis
of Paul’s appeal for practical conformity
fro this. The apostle singles out their
gifts ot utterance and knowledge for spe¬
cial emphasis.

4. Grace of God. That which is re¬
sponsible for the spiritual gifts men¬
tioned later. 5. Utterance probably in¬
cludes more than the gift of tongues (cf.
12:8-10, 28-30). The Corinthians had
a wide assortment of utterance gifts (see
14:26). 7. The result of their enrich¬
ment is that they come behind in no gift.
While the word charisma , translated
gift, has a wide variety of meanings, it
probably here refers to. spiritual gifts in
the technical sense (cf. 12:1 — 14:40).
Waiting, a strong double compound
word, meaning to await ardently or
eagerly (Arndt, p. 82), expresses the
believers’ attitude as they use the gifts
in God’s service.

8. Confirm was used in Koine Greek
as a technical legal term referring to a
properly guaranteed security (ibid., p.
138). They have God’s guarantee that

589

I CORINTHIANS 1:9-12

9. God is faithful, by whom ye were
called unto the fellowship of his Son Jesus
Christ our Lord.

10. Now I beseech you, brethren, by the
name of our Lord Jesus Christ, that ye all
speak the same thing, and that there be no
divisions among you; but that ye be per¬
fectly joined together in the same mind and
in the same judgment.

11. For it hath been declared unto me of
you, my brethren, by them which are of the
house of Chloe, that there are contentions
among you.

12. Now this I say, that every one of you
saith, I am of Paul; and I of Apollos; and I of
Cephas; and I of Christ.

they shall be in his presence at Christ s
return. Blameless. Literally, chargeless,
or “unimpeachable” (Leon Morris, The
First Epistle of Paul to the Corinthians,
p. 37). “It implies not merely acquittal,
but the absence of even a charge or
accusation against a person” (W. E.
Vine, Expository Dictionary of New
Testament Words, 131; cf. Rom 8:33).

9. Everything is grounded on the fact
that Cod is faithful. Fellowship has as its
primary thrust the concept of having a
share in, then a common share. Thus, all
believers have a share in Christ and,
consequently, a share in one another.
This is the hinge upon which Paul at¬
tacks the party spirit, the climax of the
attack being reached in 3:21-23.

H. The Divisions in the Church. 1:10
-4:21.

A. The Fact of the Divisions. 1:10-17.

The first major burden of the letter,
dissension in the church, is now consid¬
ered. The apostle will not leave it until
he pens the words, “What will ye?
shall I come unto you with a rod, or in
love, and in the spirit of meekness?”
(4:21) The opening verses of the pas¬
sage (1:10-17) state the facts as re¬
ported by servants, from Chloe s house.

10. Now (adversative de, “but”) in¬
troduces Pauls diagnosis. His initial
words are an appeal for unity. Perfectly
joined together. A versatile Greek word,
used of the adjustment of parts of an
instrument, of the setting of oones by a
physician, of the mending of nets (Mk
1:19), as well as of the outfitting of a
ship for a voyage. Adjustment with a
view to unity is the appeal.

11. For. Introducing the reason for
the appeal. Contentions. A work of the
flesh (cf. Gal 5:20), revealing the pres¬
ence of divisions.

12. Now this I say. Better, Now I
mean this . The party of Apollos suggests
a group who preferred the more pol¬
ished style and rhetoric of the gifted
Alexandrian. There are many modern
members of this clique, such as the
woman who confessed, “I almost weep
every time I hear my minister pronounce
that blessed word Mesopotamia /” The
party of Cephas apparently doubted
Pauls credentials, preferring the link
with Jerusalem by Peter. The ones who
were of Christ disdained all connections
with the others, thus becoming a party
themselves. The following words plainly
presuppose the disapproval of this

590

I CORINTHIANS 1:13-17

13. Is Christ divided? was Paul crucified
for you? or were ye baptized in the name of
Paul?

14. I thank God that I baptized none of
you, but Crispus and Gaius;

15. Lest any should say that I had bap¬
tized in mine own name.

16. And I baptized also the household of
Stephanas: besides, I know not whether I
baptized any other.

17. For Christ sent me not to baptize, but
to preach the gospel: not with wisdom of
words, lest the cross of Christ should be
made of none effect.

group (cf. ICC, p. 12; II Cor 10:7) by
Paul.

13. The interrogations make appeals
to the unity of the body of Christ and
to the believers* identification with him.
Barclay comments on in the name (lit.,
into the name) as follows: “To give
money into a mans name was to pay it
into his account, into his personal pos¬
session. To sell a slave into a man’s
name was to give that slave into his
absolute and undisputed possession. A
soldier swore loyalty into the name of
Caesar; he belonged absolutely to the
Emperor” (op. cit. } p. 18).

14,16. Paul thank[s] God for the
providence which led him to baptize so
few at Corinth. It is clear that he does
not here depreciate baptism; he simply
puts it in its proper place, as a symbolic
act pointing to the real fact of identi¬
fication with Christ by faith. It is also
clear that Paul did baptize. 17. For.
The reason he did not emphasize bap¬
tism. His primary task was to preach
the good news. Could Paul have uttered
these words if baptism were necessary
for salvation? (cf. 4:15; 9:1,22; 15:1,
2) Hardly. His commission also in¬
volved no embellishment of the truth
with the flowery speech of the profes¬
sional rhetorician (cf. ICC, p. 15), thus
emptying the Gospel of its content. The
rendering be made of none effect leaves
much to be desired. The verb kenoo
means “to empty,” that is, to deprive of
substance. The Gospels appeal is not to
mans intellect, but to his sense of guilt
by sin. The cross clothed in wisdom of
words vitiates this appeal. The Gospel
must never be presented as a human
philosophical system; it must be preached
as a salvation. Wisdom of words (lit.,
wisdom of word) marks the transition to
Paul’s analysis of the cause of the dis¬
sension at Corinth, this love of a false
wisdom.

B. The Causes of the Divisions. 1:18—
4:5.

In the first place, they have not un¬
derstood the nature and character of
the Christian message, the true wisdom
(1:18—3:4). In the second place, their
sectarian spirit indicates that they have
no real understanding of the Christian
ministry, its partnership under God in
the propagation of the truth (3:5—4:5).

1) Cause one: Misconception of the
Message. 1:18—3:4. First, the apostle
shows that the Gospel is not a message

591

I CORINTHIANS 1:18-26

18. For the preaching of the cross is to
them that perish, foolishness; but unto us
which are saved, it is the power of God.

19. For it is written, I will destroy the
wisdom of the wise, and will bring to noth¬
ing the understanding of the prudent.

20. Where is the wise? where is the
scribe? where is the disputer of this world?
hath not God made foolish the wisdom of
this world?

21. For after that in the wisdom of God
the world by wisdom knew not God, it
pleased God by the foolishness of preaching
to save them that believe.

22. For the Jews require a sign, and the
Greeks seek after wisdom:

23. But we preach Christ crucified, unto
the Jews a stumblingblock, and unto the
Greeks foolishness;

24. But unto them which arc called, both
Jews and Greeks, Christ the power of God,
and the wisdom of God.

25. Because the foolishness of God is
wiser than men; and the weakness of God is
stronger than men.

26. For ye see your calling, brethren, how
that not many wise men after the flesh, not
many mighty, not many noble, are called:

for the intellectual (1:18—25). This
truth was amply demonstrated by the
fact that the church at Corinth con¬
tained few worldly-wise persons (1:26-
31) and that Paul preached no such
message when in Corinth (2:1-5). Then,
the apostle expounds the true wisdom
of God, outlining its spiritual character
(2:6-12), and its spiritual perception
(2:13-16); and concludes with a frank
statement that carnality accounts for the
divisions (3:1-4).

18. For introduces the reason he did
not come in wisdom of word. To the
perishing, the cross must always appear
to be foolishness. Preaching (lit., word)
is evidently contrasted with words (v.
17; lit.,^ word), Paul regarded the cross
as Gods saving instrumentality. Perish
and saved (present tenses, but frequen¬
tative, rather than durative) vividly por¬
tray the constant stream of the lost top¬
pling into eternity without Christ, and
the fewer, but still constant, stream of
the saved entering the door of eternal
fellowship with Christ. 19,20. For it is
written. An appeal to Scripture for sup¬
port. Good Pauline practice (cf. Isa
29:14; 19:12; 33:18). The words are
Gods denouncement of the policy of
the ‘wise’ in Judah in seeking an alli¬
ance with Egypt when threatened by
Sennacherib.

21. Pleased is more than a statement
of willingness; it refers to God's happy
purpose and plan (cf. Eph 1:5). Preach¬
ing refers to the content of the procla¬
mation, not the method of delivery (cf.
I Cor 2:4); it is the message (AV,
preaching) which saves, a message de¬
signed for those who simply believe.
22-25. In paradoxical fashion, Paul
claims, the called (cf. v. 2) have ob¬
tained what the sign-seeking Jews and
the wisdom-loving Greeks (v. 22), or
Gentiles (v. 24; the AV has Greeks
again, but the attestation is weak) were
after, the power of God, and the wisdom
of God. Christ crucified is the secret.
Jews and Greeks would not recognize
their sin. Christ crucified does; hence,
he is the power and wisdom of God. The
use of the word crucified without the
article strongly emphasizes the charac¬
ter in which Paul preached Christ, as
crucified (cf. 2:2; Gal 3:1). A Christ
without a cross could not save.

26. For introduces the “unanswerable
argumentum ad hominem* (ICC, p.
24). “Why, look at your own ranks, my
brothers,” is Moffatts rendering (MNT,
p. 19). A glance at their own church

592

I CORINTHIANS 1:27-2:2

27. But God hath chosen the foolish
things of the world to confound the wise;
and God hath chosen the weak things of the
world to confound the things which are
mighty;

28. And base things of the world, and
things which are despised, hath God chosen,
yea , and things which are not, to bring to
nought things that are:

29. That no flesh should glory in his pres¬
ence.

30. But of him are ye in Christ Jesus, who
of God is made unto us wisdom, and right¬
eousness, and sanctification, and redemption:

31. That, according as it is written, He
that glorieth, let him glory in the Lord.

CHAPTER 2

AND I, brethren, when I came to you, came
not with excellency of speech or of wisdom,
declaring unto you the testimony of God.

2. For I determined not to know any
thing among you, save Jesus Christ, and him
crucified.

would prove Pauls point, for there were
not many of the wise and mighty among
them. Calling continues the emphasis on
God's initiative in mans salvation. In
the Pauline tradition was the famous
dying remark of John Allen of the Sal¬
vation Army, 4 T deserve to be damned;

I deserve to be in hell; but God inter¬
fered!" 27,28. The threefold God hath
chosen continues the emphasis. 29. The
purpose of God's methodology is stated
negatively here and positively in the
last verse of the chapter. As Bengel
once said, “Glory not before Him, but
in Him.” Jonah was absolutely rij*ht in
saying, “Salvation is of the Lord” (Jon
2:9; cf. Jer 9:23,24).

30. But introduces the blessed con¬
trast. Of him and not of wisdom are
the Corinthians in Christ Jesus. Here is
the only solid ground of boasting. Due
to the construction of the Greek sen¬
tence, it is clear that wisdom is the
dominant word, and that the nouns
righteousness, sanctification, and redemp¬
tion amplify and explain wisdom. Wis¬
dom here, then, is not practical wisdom,
but positional wisdom, God's wise plan
for our complete salvation. Righteous¬
ness is forensic, the righteousness given
in justification, or that which Paul ex¬
pounds in Rom 1:1—5:21. Sanctification
is used in its immediate and complete
sense (cf. I Cor 1:2). Righteousness en¬
ables one to stand before God in the
court of divine justice, while sanctifica¬
tion equips one to serve him in the tem¬
ple of divine service. It is that which
Paul outlines in Rom 6:1—8:17. Re¬
demption, in view of the order of words,
is probably the final redemption of the
body (cf. Rom 8:23), that which oc¬
cupies the apostle in Rom 8:18-39. 31.
That. The aim of this work of God is to
glorify him in his grace, a purpose
gloriously achieved. For the worldly-
wise have been brought to nought, and
the called who believe now enjoy a
sovereignly given salvation sufficient for
all the exigencies of time and eternity.

2:1-5. The theme continues, the writer
now bringing forward his own witness
among the Corinthians. It, too, was not
based on worldly wisdom, either in its
message (vv. 1,2), method (w. 3,4),
or motive (v. 5). And I makes the con¬
nection.

1,2. Testimony (internally preferable
to mystery , the reading of many ancient
manuscripts). There is no hint from this
passage, nor from Acts 17, that Paul
preached the simple message of Christ

593

I CORINTHIANS 2:3-12

3. And I was with you in weakness, and in
fear, and in much trembling.

4. And my speech and my preaching teas
not with enticing words of man’s wisdom,
but in demonstration of the Spirit and of
power:

5. That your faith should not stand in the
wisdom of men, but in the power of God.

6. Howbeit we speak wisdom among
them that are perfect: yet not the wisdom of
this world, nor of the princes of this world,
that come to nought:

7. But we speak the wisdom of God in a
mystery, even the hidden wisdom, which
God ordained before the world unto our
glory;

8. Which none of the princes of this world
knew: for had they known it, they would not
have crucified the Lord of glory.

9. But as it is written, Eye hath not seen,
nor ear heard, neither have entered into the
heart of man, the things which God hath
prepared for them that love him.

10. But God hath revealed them unto us
by his Spirit: for the Spirit searcheth all
things, yea, the deep things of God.

11. For what man knoweth the things of a
man, save the spirit of man which is in him?
even so the things of God knoweth no man,
but the Spirit of God.

12. Now we have received, not the spirit
of the world, but the Spirit which is of God;
that we might know the things that are
freely given to us of God.

crucified because of a sense of failure (as
some have suggested) in the philosopni-
cal approach at Athens. As a matter of
fact, the approach at Athens was not
basically philosophical. Paul's sermon
began with the Biblical revelation of
creation (cf. Acts 17:24) and ended on
the note of the Resurrection (Acts 17:
31). Moffatt is right in saying: “At
Athens he had not been able to start
from any belief in resurrection, as he
could in a synagogue” (MNT, p. 22;
cf. N. B. Stonehouse, Paul Before the
Areopagus and Other New Testament
Studies, pp. 25-27).

3,4. Instead of human persuasion,
Pauls method involved the demonstra¬
tion of the Spirit and of power. The word
demonstration refers to the producing of
proofs in argument in court (MM, pp.
60,61). The new life of the Corinthians
was a conclusive proof of God's power
in them (cf. I Thess 1:5). 5. That intro¬
duces the motive. Pauls simple preach¬
ing was designed to prevent the Corin¬
thians' holding a faith that rested upon
logical and philosophical arguments, a
faith at the mercy of other arguments
of the same nature. “What depends upon
a clever argument is at the mercy of a
cleverer argument” (ICC, p. 34). A
faith, however, that stands in the power
of God has a solid and enduring foun¬
dation.

2:6-12. Someone might infer at this
point that Paul had no use for wisdom
and that he held Christian truth to be
outside the realm of the intellect. The
apostle meets this by pointing out that
the Gospel does contain a wisdom, but
a spiritual wisdom. The opening words,
but a wisdom we do speak, make the
connection (sophian, “wisdom,” has the
position of emphasis in the Greek text).

6. Perfect, mature in the things of
God (cf. 14:20; Phil 3:15), is equated
by Paul with spiritual (I Cor 2:15). The
clause, but a wisdom we do speak among
the perfect, may be a summary state¬
ment of the section. The wisdom would
be the subject of verses 6-12,. the speak¬
ing, or teaching, of it the subject of
verse 13 (note the we speak), and the
perfect the subject of the remainder of
the section (F. Godet, Commentary on
Sf. PauVs First Epistle to the Corin¬
thians, I, 135). 7-9. A mystery. Not
something mysterious, but a divine se¬
cret, truth which is undiscoverable apart
from divine revelation.

10-12. To us (emphatic position in
the Greek text) contrasts believers with

594

I CORINTHIANS 2:13-16

13. Which things also we speak, not in the
words which man’s wisdom teacheth, but
which the Holy Ghost teacheth; comparing
spiritual things with spiritual.

14. But the natural man receiveth not the
things of the Spirit of God: for they are fool¬
ishness unto him: neither can he know them,
because they are spiritually discerned.

15. But he that is spiritual judgeth all
things, yet he himself is judged of no man.

16. For who hath known the mind of the
Lord, that he may instruct him? But we have
the mind of Christ.

the world. To them God has revealed
his wisdom by his spirit, who has been
given that believers might know the
things that are freely given by God.

13. Paul moves naturally to the method
of communication. This wisdom, he
says, we speak in words which the Holy
Ghost teacheth —an emphatic declara¬
tion that the knowledge of divine truth
is not traceable to intellect and mental
capacity primarily. Paul traces it to the
possession of the Spirit of God, the per¬
fect Teacher and the perfect Judge of
doctrine. The words have been used as
support by proponents of verbal inspira¬
tion (a true doctrine). But Paul here
writes we speak, not we write, thus re¬
ferring to oral presentation. The final
clause poses a difficult interpretive prob¬
lem. Comparing (AV) may be correct,
for the word means this in its only other
NT occurrence (II Cor 10:12). The
context, however, is decidedly against this
unusual meaning of the word. It may also
have the sense of “interpreting,” or “ex¬
plaining” (cf. Gen 40:8; Dan 5:15-17,
LXX). The rendering would then be,
explaining spiritual things to spiritual
men (cf. RSV). Or, the ^usual meaning
of the word, “combine,” may be the
sense, the rendering being, combining
spiritual things with spiritual words
(preserving the reference to words just
preceding). This appears preferable,
and Paul thereby refers to “wedding
kindred speech to thought” (ExpGT,
II, 783). The apostle received his truth
from God and clothed it in language
iven by Gods Spirit. His claim is that
is utterance was God-given and Spirit-
led.

14. The subjective perception of this
truth now becomes the topic. But intro¬
duces the contrast with the natural man,
the non-Christian (cf. Jude 19; Rom
8:9). The Greek word rendered natural
means “dominated by the soul,” the
principle of physical life. This soulish
man does not receive (lit., welcome; cf.
Acts 17:11; I Thess 1:6) divine truth,
nor can he know it, for it is discerned by
the Spirit (cf. I Cor 2:10,11). Human
ears cannot hear high-frequency radio
waves; deaf men are unable to judge
music contests; blind men cannot enjoy
beautiful scenery, and the unsaved are
incompetent to judge spiritual things, a
most important practical truth.

15,16. The spiritual man has the po¬
tentiality to understand all things. He is
judged of no man (who is not spiritual),
for the unspiritual do not have the neces-

595

I CORINTHIANS 3:1-3

CHAPTER 3

AND I, brethren, could not speak unto you
as unto spiritual, but as unto carnal, even as
unto babes in Christ.

2. I have fed you with milk, and not with
meat: for hitherto ye were not able to bear
it , neither yet now are ye able.

3. For ye are yet carnal: for whereas there
is among you envying, and strife, and divi¬
sions, are ye not carnal, and walk as men?

sary relation to the Spirit to judge the
spiritual. This explains why Christians
are often enigmas to worldlings, and
sometimes enigmas to carnally minded
Christians. Much controversy among
Christians can be traced to this principle.

3:1-4, The application to the Corin¬
thians’ condition, indicated by the change
from the first person (2:6-15) to the sec¬
ond (3:1-4), is now made. And I,
brethren, could not speak unto you makes
the connection smoothly.

1. Their immaturity prevented Pauls
feeding them meat on his first visit. The
Greek word for carnal (from sarkinos)
means literally, made of flesh, being the
equivalent of the expression, in the flesh
(A-S, p. 402). Back of sarkinos is the
thought of weakness (cf. Mt 26:41), as
babes confirms. At Pauls first visit the
Corinthians were weak, for the simple
reason that they were new believers.
The apostle attaches no blame to those
in this condition.

2,3. A serious charge of spiritual in¬
ability is made in neither yet now are ye
able (a very strong expression in the
Greek). The reason (for) is that they are
still carnal. An important word change
must be noted. Carnal here is not sar¬
kinos, but sarkikos, which means, liter¬
ally, characterized by the flesh, being the
equivalent of after the flesh (cf. Rom
8:4). Back of it is the thought of willful¬
ness, and Paul does attach blame to
those in this condition. Weakness pro¬
longed becomes willfulness. Refusal to
respond to the milk of the Word pre¬
vents reception of the meat of the Word.
And divisions (AV) is not a genuine
reading, although the thought is in the
context (I Cor 3:4).

Paul has described four types of men.
The first, the natural man, is the man
without the Spirit, who needs the new
birth (cf. In 3:1-8). The second is the
carnal-weak man (I Cor 3:1), the babe
in Christ, who needs growth through re¬
ception of the milk of the Word. The
third type is the carnal-willful man, the
older, yet immature, Christian, who
needs restoration to fellowship, or the
healthy condition conducive to the tak¬
ing of nourishment, by confession of his
willfulness, or sin (cf. I Jn 1:9). The
fourth is the spiritual or mature man,
who has responded to the milk and
grown into spiritual adulthood, so that
he is strong and able to take the meat
of the Word (I Cor 2:15; 3:2). This
is the man God would have every Chris¬
tian to be. That Paul equates the ma-

596

I CORINTHIANS 3:4-12

4. For while one saith, I am of Paul; and
another, I am of Apollos; are ye not carnal?

5. Who then is Paul, and who is Apollos,
but ministers by whom ye believed, even as
the Lord gave to every man?

6. I have planted, Apollos watered; but
God gave the increase.

7. So then neither is he that planteth any
thing, neither he that watereth; but God that
giveth the increase.

8. Now he that planteth and he that wa¬
tereth are one: and every man shall receive
his own reward according to his own labor.

9. For we are laborers together with God:
ye are God’s husbandry, ye are God’s build¬
ing.

10. According to the grace of God which
is given unto me, as a wise masterbuilder,
I have laid the foundation, and another
buildeth thereon. But let every man take
heed how he buildeth thereupon.

11. For other foundation can no man lay
than that is laid, which is Jesus Christ.

12. Now if any man build upon this foun¬
dation gold, silver, precious stones, wood,
hay, stubble;

ture man with the spiritual man is evi¬
dent from a comparison of 2:6 with
2:15 (cf. 3:1; he contrasts babes with
the spiritual). He also states that the
wisdom of God is for the perfect, but he
never uses the term again in the section.
Instead, he writes of the spiritual man
(2:15; 3:1), who has unlimited capacity
to judge all things. The analogy of the
physical life with all of this is its best
illustration.

2) Cause two: Misconception of the
Ministry. 3:5 —4:5. The second reason
for divisions, misunderstanding of the
Christian ministry, is now discussed.
Ministers are simply servants; actually,
it is God who works (3:5-9). They are
responsible for the proper materials as
they build in the temple of God, the
Church (3:9-17). One must not glory
in any one of such men, for they all be¬
long to each believer (3:18-23) and will
be judged by God alone (4:1-5).

5. Who. Literally, what . This draws
attention from die men to their functions
(Morris, op. cit p. 64). Paul and
Apollos were nothing more than minis¬
ters, servants of God. 6. Paul planted
and Apollos watered, but only God could
make the seed grow. 8,9. In the work
Paul and Apollos were one, that is, in
harmony. However, in the matter of re¬
ward, distinctions will be made. Labour¬
ers together with God may mean that
they were fellow workers with one an¬
other who belong to God, or fellow
workers with God. The context favors the
former.

10. God’s building (v. 9) leads to a
discussion of the construction of it. It
must be emphasized that Paul had in
mind builders and works, not believers
and life; service, and not salvation is the
theme. The grace of God is the divine
enablement given Paul for the planting
of the churches. God might have used
angels, or even sinners, but to use the
"chief” of sinners (cf. I Tim 1:15) was
a never ending marvel to the beloved
apostle. I have laid (aorist tense, em¬
phasizing the event) points to the ini¬
tial preaching, while another buildeth
(present tense, indicating the continual
building) includes Apollos’ work (cf. I
Cor 3:6). II. One must be careful, for
Jesus Christ is the one and only founda¬
tion (cf. Jn 8:12; 10:9; 14:6; Acts
4:1.2).

12. There are three types of builders
— the wise man (w. 12,14), the unwise
(v. 15), and the foolish, who injures the

597

I CORINTHIANS 3:13-4:1

13. Every man’s work shall be made mani¬
fest: for the day shall declare it, because it
shall be revealed by fire; and the fire shall try
every man's work of what sort it is.

14. If any man’s work abide which he
hath built thereupon, he shall receive a re¬
ward.

15. If any man’s work shall be burned, he
shall suffer loss: but he himself shall be
saved; yet so as by fire.

16. Know ye not that ye are the temple of
God, and that the Spirit of God dwelleth in
you?

17. If any man defile the temple of God,
him shall God destroy; for the temple of God
is holy, which temple ye are.

18* Let no man deceive himself. If any
man among you seemeth to be wise in this
world, let him become a fool, that he may be
wise.

19. For the wisdom of this world is fool¬
ishness with God: for it is written. He taketh
the wise in their own craftiness.

20. And again, The Lord knoweth the
thoughts of the wise, that they are vain.

21. Therefore let no man glory in men:
for all things are yours;

22. Whether Paul, or Apollos, or Cephas,
or the world, or life, or death, or things pres¬
ent, or things to come; all are yours;

23. And ye are Christ’s; and Christ is
God’s.

CHAPTER 4

LET a man so account of us, as of the minis¬
ters of Christ, and stewards of the mysteries
of God.

building (v. 17). Three different results
follow. Even among God’s laborers two
types of labor may be expended, the
one solid and enduring, the other perish¬
able and passing (the foolish laborer
does not belong to God; v. 17). 13. The
phrase,- every man’s work, looks at indi¬
vidual responsibility. The day is the day
of the judgment seat of Christ (cf. 4:5;
II Cor 5:10), before which only believers
appear. Of what sort it is indicates that
the basis of judgment is quality of work,
not quantity, a comforting thing for
those of little gift (cf. I Cor 4:2).

14. Paul does not explain the nature
of the reward (cf. II Jn 8). 15. Shall
suffer loss. Loss of reward, not loss of
salvation. There are no differences among
the Lord’s sheep; there may be differ¬
ences among his servants (cf. Lk 19:17).
He himself (emphatic) contrasts the
person with his work and pointedly up¬
holds the believer’s security. By fire.
Better, through fire . The thought back of
it is of one’s rushing through fire to
safety as the building crumbles (the
preposition is local; cf. ICC, p. 65).

16,17. The third class of builder, who
injures the building, is the non-Christian
professor, who is not a possessor (cf.
Gal 2:4; II Pet 2:1-22). Defile and de¬
stroy are renderings of the same Greek
word, which is much stronger than suf¬
fer loss (I Cor 3:15). The temple is the
local church, but surely the local church
as the local manifestation of one true
temple of God, the Church Invisible,
composed of all true believers in Christ.

18-23. There follows a warning to
those who think they are wise (w. 18-
20), and an exhortation to glory in the
possession of all things, including Paul,
Apollos, and Cephas (w. 21-23). Seem¬
eth. Better, thinketh. Each believer be¬
longs to Christ, not to some human serv¬
ant (rebuke to the followers of Paul,
Apollos, and Cephas), and all believers
belong to him (rebuke to the Christ
party; cf. 1:12). Paul is a master teach¬
er!

4:1-5. The analysis of the causes of
division comes to a close here. God’s
ministers are servants, whose sole re¬
sponsibility is to be faithful (w. 1,2).
Their judgment belongs only to the Lord
(w. 3,4). Therefore, all judgment must
await his coming (v. 5). There was to
be no pre-judgment seat judgment!

1. Ministers (different in the Greek
from the word in 3:5) conveys the
thought of subordination, the word orig¬
inally referring to one who rowed in the

598

I CORINTHIANS 4:2-6

2. Moreover it is required in stewards,
that a man be found faithful.

3. But with me it is a very small thing
that I should be judged of you, or of mans
judgment: yea, I judge not mine own self.

4. For I know nothing by myself; yet am I
not hereby justified: but he that judgeth me
is the Lord.

5. Therefore judge nothing before the
time, until the Lord come, who both will
bring to light the hidden things of darkness,
and will make manifest the counsels of the
hearts: and then shall every man have praise
of God.

6. And these things, brethren, I have in a
figure transferred to myself and to Apollos
for your sakes; that ye might learn in us not
to think of men above that which is written,
that no one of you be puffed up for one
against another.

lower tier of a trireme (cf. Lk 1:2).
Stewards were administrators in charge
of large estates; directed privilege is tne
thought. 2. Reliability is the one neces¬
sary virtue for all servants and stewards,
especially in the things of God.

3. Paul repudiates judgment by others,
as well as judgment by himself. Man’s
judgment (lit., tnans day) may glance
back to 3:13. It means nothing to Paul
that man has his day of judgment now.
4. For explains his unconcern. By my¬
self (lit., against myself) is a remarkable
claim. Paul experienced unbroken fel¬
lowship (cf. 1:9); his practice con¬
formed to his position. He had not failed
as a steward. 5. Therefore (the conclu¬
sion) since the Lord alone can judge,
judgment must await him. At the proper
time he will perform it capably and
completely, probing into the hidden
things of darkness. That time is his com¬
ing (cf. 1:7). And — wonder of won¬
ders! — every man (believer) shall have
some praise from God.

C. The Application and Conclusion.
4:6-21.

Paul now asks a number of indignant
questions to demonstrate the pride of
the Corinthian believers (vv. 6-13), and
then concludes on a gentler note, re¬
minding them of their relation to him
(vv. 14-21). He was their father, and
therefore they, the children, were to fol¬
low him. Otherwise he might have to
use the rod when he visited them (v.
2D.

6. I have in a figure transferred is the
rendering of a verb which means “to
change the outward appearance,” the
thing itself remaining the same (cf.
Frederick Field, Notes on the Transla¬
tion of the New Testament , p. 169). I
have adapted would be a good transla¬
tion. These things refers to 3:5—4:5, not
to 1:10-4:5. Paul and Apollos were sim¬
ply illustrations of the Corinthian situa¬
tion. The writer omitted the names of
the real culprits to prevent resentment.
Not to think of men above that which is
written is difficult. Perhaps a better ren¬
dering is, not to go beyond that which
is written; or RSV, to live according to
scripture. The apostle desired them to
walk by the Word (cf. R. A. Ward,
“Salute to Translators,” Interpretation ,
8:310, July, 1954; C. F. D. Moule, An
Idiom Book of New Testament Greek,
p. 64. A marginal gloss is their solu¬
tion ).

599

I CORINTHIANS 4:7-17

7. For who maketh thee to differ from an¬
other? and what hast thou that thou didst
not receive? now if thou didst receive it y why
dost thou glory, as if thou hadst not received
it?

8. Now ye are full, now ye are rich, ye
have reigned as kings without us: and I
would to God ye did reign, that we also
might reign with you.

9. For I think that God hath set forth us
the apostles last, as it were appointed to
death: for we are made a spectacle unto the
world, and to angels, and to men.

10. We are fools for Christ's sake, but ye
are wise in Christ; we are weak, but ye are
strong; ye are honorable, but we are de¬
spised.

11. Even unto this present hour we both
hunger, and thirst, and are naked, and are
buffeted, and have no certain dwelling place;

12. And labor, working with our own
hands: being reviled, we bless; being perse¬
cuted, we suffer it:

13. Being defamed, we entreat: we are
made as the filth of the world, and are the
offscouring of all things unto this day.

14. I write not these things to shame you,
but as my beloved sons I warn you.

15. For though ye have ten thousand in¬
structors in Christ, yet have ye not many fa¬
thers: for in Christ Jesus I have begotten you
through the gospel.

16. Wherefore I beseech you, be ye fol¬
lowers of me.

17. For this cause have I sent unto you Ti-
motheus, who is my beloved son, and faithful
in the Lord, who shall bring you into remem¬
brance of my ways which be in Christ, as I
teach every where in every church.

7. For explains why pride is pointless.
The pronouns are singular; Paul is ad¬
dressing the individual. Augustine saw
the truth of Gods grace through the
second question in this verse. 8. Now
(MNT, already , p. 48) looks back to
before the time (v. 5). The Messianic
age, to begin after the judgment seat of
Christ and his second coming to the
earth, had begun for the Corinthians,
Paul reproachfully wrote. “They (had)
got a private millenium of their own”
(ICC, p. 84). The verse affords some
evidence for Paul's concept of the King¬
dom.

9. The apostles, in sharp contrast,
were far from entrance into the Kingdom.
In fact, they were doomed to death, like
the condemned criminals, or prisoners,
who fought with wild beasts and seldom
survived at the close of pagan festivals
and exhibitions. Or, Paul may have had
in mind the triumphal procession of a
Roman general, at the end of which
walked those captured soldiers who
were being taken to the arena to fight
with wild beasts (cf. 15:32; II Cor 2:14-
17). In the arena of the world of men
and angels, the doomed apostles were
a spectacle (the English word theater
is derived from the Greek word, mak¬
ing a vivid picture). 10-13. A series of
caustic contrasts between the apostles
and the Corinthians, designed to admon¬
ish the believers. The new dispensation
had not begun for the apostles!

14. My beloved sons introduces the
tender solicitude of a father for his spir¬
itual children. 15. For. Paul explains
why he may exhort them as a father.
Instructors were Roman slave-guardians,
responsible for general supervision of
children until they reached adulthood
and could put on the toga virilis (cf.
Gal 3:24). It is as if the apostle were
saying that the Corinthians had many
supervisors of their spiritual life, but
only one who brought them into that
life. The begotten introduces a third fig¬
ure of Pauls relation to them (cf. I Cor
3:6, “planted,” and 3:10, “laid the
foundation”). He did not bring them
into life through good advice, but
through the good news, through the gos¬
pel.

16. Paul was the rare preacher who
could say, Be ye followers of me (lit.,
imitators of me). Most men must say,
“Do as I say , not as I do ” (cf. Barclay,
op. cit. f p. 46). 17-20. Timothy was to
bring them into remembrance. Dr. John¬
son remarked that more people required

600

I CORINTHIANS 4:18-5:2

18. Now some are puffed up, as though I
would not come to you.

19. But I will come to you shortly, if the
Lord will, and will know, not the speech of
them which are puffed up, but the power.

20. For the kingdom of God is not in
word, but in power.

21. What will ye? shall I come unto you
with a rod, or in love, and in the spirit of
meekness?

CHAPTER 5

IT is reported commonly that there is forni¬
cation among you, and such fornication as is
not so much as named among the Gentiles,
that one should have his father’s wife.

2. And ye are puffed up, and have not
rather mourned, that he that hath done this
deed might be taken away from among you.

to be reminded than required to be in¬
structed (MNT, p. 51). This is not true,
but there is much need for the remind¬
ing ministry. The kingdom of God (cf.
v. 8). The Corinthians' kingdom was a
kingdom in word, not in power. 21. A
challenge concludes. Will it be the rod
of discipline that they will choose, or
love and the spirit of meekness produced
by the restoration of fellowship? The
answer lies with them. The rod intro¬
duces the note of discipline, predom¬
inant in the next section of the letter.

HI. The Disorders in the Church. 5:1—

6 : 20 .

A. The Absence of Discipline. 5:1-
13.

It is frequently said that the only
Bible the world will read is the daily
life of the Christian, and that what the
world needs is a revised version! The
next two chapters are designed by Paul
to produce a Corinthian revised version,
so that orthodoxy might be followed by
orthopraxy (cf. Roy L. Laurin, Life
Matures, pp. 103,104). Chapter 5 con¬
cerns a known case of incest in the
church. The believers, rather than
mourning over it, were complacently
permitting the matter to go unjudged,
perhaps even being proud of their lib¬
erty (w. 1,2; cf. 6:12). Paul expresses
his attitude in the matter (5:3-5),
urges the church to exercise discipline
(w. 6-8), and concludes with a clari¬
fication of the previous letter's instruc¬
tion (w. 9-13). Puffed up (v. 2) marks
a slight connection with the preceding
(cf. 4:6,18,19), but the real connection
is with what follows (cf. v. 1; 6:9,13-
20). Both chapters deal with disorders.
The lack of a connective in 5:1 confirms
this, and also gives the opening words
an explosive force in the ears of the
serene Corinthians, coolly relaxing “at
ease in Zion.”

1. Commonly. Better, actually (cf.
Arndt, p. 568). The fornication was in¬
cest, forbidden by the Law (Lev 18:8;
Deut 22:22). Have (present tense) sug¬
gests some sort of permanent union (cf. Mt
14:4). The singling out of the man may
suggest that the woman, his stepmother,
was not a Christian. The father may
have been dead or divorced. Named.
Omit in view of weak textual attesta¬
tion. The sin was prohibited by Roman
law. 2. Inflated by false liberty, the
church was puffed up. A church can

601

I CORINTHIANS 5:3-7

3. For I verily, as absent in body, but
present in spirit, have judged already, as
though I were present, concerning him that
hath so done this deed,

4. In the name of our Lord Jesus Christ,
when ye are gathered together, and my
spirit, vwith the power of our Lord Jesus
Christ,

5. To deliver such a one unto Satan for
the destruction of the flesh, that the spirit
may be saved in the day of the Lord Jesus.

6. Your glorying is not good. Know ye not
that a little leaven leaveneth the whole
lump?

7. Purge out therefore the old leaven, that
ye may be a new lump, as ye are unleavened.
For even Christ our passover is sacrificed for
us:

never prevent evil absolutely, but it
should always practice discipline. Be
taken away from you refers to ecclesias¬
tical censure and excommunication.
3,4. Paul had already judged the matter
in spirit. His words gave them directions
regarding proper action.

5. The substance of his judgment is
here. To deliver to Satan is difficult (cf.
I Tim 1:20). It probably refers to com¬
mitting the man to the world as belong¬
ing to Satan (cf. I Jn 5:19). Destruction
of the flesh has been taken in the moral
sense of the annulment of the fleshly
appetites. Destruction is too severe for
this view, although, of course, discipline
is to be remedial. It is probably better
to see here the thought of bodily chas¬
tisement, to which persistent sin leads,
according to NT teaching, not only in
this letter (cf. I Cor 11:30), but also
elsewhere (cf. I Jn 5:16,17). The pur¬
pose of the action is given in the follow¬
ing clause.

6. The principle back of the need of
discipline is here. “Never say by way of
excuse that after all its only one case.
Only one, but it will infect the whole
group (xv. 33)” (MNT, p. 57). Sin al¬
ways spreads and contaminates if left
alone, just as poison, weeds, and cancer
do. 7. Therefore. Decisive action is nec¬
essary. As ye are unleavened expresses
the position of the believers, to which
their condition is to correspond. Their
cleansing is to be manifested in clean
living. For explains. The background of
the apostles remarks is the Feasts of the
Passover and Unleavened Bread. The
Passover (cf. Ex 12:1-28) prefigured
Christ as God s Lamb, who would take
away the sin of the world by his sacri¬
fice on Golgotha (cf. Jn 1:29). The
Feast of Unleavened Bread (cf. Ex 12:
15-20; 13:1-10), during which the Is¬
raelites were to have no leaven in their
homes (leaven referring, of course, to
sin typically), continued for the week
following the slaying of the lamb. This
feast prefigured the life of holiness that
should follow the slaying and eating of
the lamb, seven days being a complete
circle of time. The Passover, then, is
typical and illustrative of the work of
Christ in dying for his own. This has
taken place, so Paul writes is sacrificed
for us (aorist tense, looking at the event
as a once-for-all thing). The Feast of
Unleavened Bread is illustrative of the
believer’s walk in holiness, a continuous
thing, and so Paul writes let us go on
keeping the feast (v. 8; present tense,

602

8. Therefore let us keep the feast, not
with old leaven, neither with the leaven of
malice and wickedness; but with the unleav¬
ened bread of sincerity and truth.

9. I wrote unto you in an epistle not to
company with fornicators:

10. Yet not altogether with the fornicators
of this world, or with the covetous, or extor¬
tioners, or with idolaters; for then must ye
needs go out of the world.

11. But now I have written unto you not
to keep company, if any man that is called a
brother be a fornicator, or covetous, or an
idolater, or a railer, or a drunkard, or an ex¬
tortioner; with such a one, no, not to eat.

12. For what have I to do to judge them
also that are without? do not ye judge them
that are within?

13. But them that are without God judg-
eth. Therefore put away from among your¬
selves that wicked person.

CHAPTER 6

DARE any of you, having a matter against
another, go to law before the unjust, and not
before die saints?

I CORINTHIANS 5:8-6:1

durative action). And just as a crumb
of leaven in the house of the Israelite
meant judgment (cf. Ex 12:15), so sin
in the believer’s life means judgment.
Hence the need of discipline.

8. The conclusion (therefore) of Paul’s
exhortation is here. Purity and rectitude
were to characterize the believer, not
the wickedness of the man and the
church in this matter of incest. These
godly virtues were to be the food of
the Christian’s feast.

9. The aposde now clarifies instruc¬
tions given in a previous letter (see In¬
troduction), a letter now lost. 10,11. A
Christian must have some contact with
the world; otherwise he would have to
go out of the world, a manifest impos¬
sibility (at least before the advent of
the space age!). The key to under¬
standing the command of verse 9 is the
verb to company with (w. 9,11), which
means literally to mix up together with
(cf. Arndt, p. 792). The thought is that
of familiar fellowship. The apostle knew
that some fellowship with the world
must take place in tne daily pursuits of
life. However, the brother under disci¬
pline was to be denied fellowship, and
particularly were the believers not to
eat with such an one, the most obvious
act of fellowship.

12. For explains why Paul in the lost
letter was not referring to the world, but
to brethren, when he spoke of denial of
fellowship. He was not concerned with
the ones that [were] without; they were
in God’s province (cf. A. R. Fausset, in
JFB V, 297). The Corinthians, how¬
ever, were obligated to judge the ones
within. 13. The therefore (AV) should
be omitted, which gives the final sen¬
tence of excommunication an emphatic
summary force (cf. Deut 24:7).

B. The Lawsuits Before the Heathen.
6 : 1 - 11 .

The discussion of disorders continues.
While there is no connecting particle in
6:1, the idea of judging clearly links the
two chapters. The judicial competency
of the church among its members is in
view in both. Godet has put it well,
“ ‘Not only do ye not judge those whom
you have a mission to judge (them that
are within); but, moreover, ye go to have
yourselves judged by those who are be¬
neath you (them that are without)!’ ”
(op. cit ., I, 284). The question of law¬
suits is introduced (v. 1) and then met
(w. 2-11). The solution features the

603

I CORINTHIANS 6:2-11

2. Do ye not know that the saints shall
judge the world? and if the world shall be
judged by you, are ye unworthy to judge the
smallest matters?

1 3. Know ye not that we shall judge an¬
gels? how much more things that pertain to
this life?

4. If then ye have judgments of things
pertaining to this life, set them to judge who
are least esteemed in the church.

5. I speak to your shame. Is it so, that
there is not a wise man among you? no, not
one that shall be able to judge between his
brethren?

6. But brother goeth to law with brother,
and that before the unbelievers.

7. Now therefore there is utterly a fault
among you, because ye go to law one with
another. Why do ye not rather take wrong?
Why do ye not rather suffer yourselves to be
defrauded?*

8. Nay, ye do wrong, and defraud, and
that your brethren.

9. Know ye not that the unrighteous shall
not inherit the kingdom of God? Be not de¬
ceived: neither fornicators, nor idolaters, nor
adulterers, nor effeminate, nor abusers of
themselves with mankind,

10. Nor thieves, nor covetous, nor drunk¬
ards, nor revilers, nor extortioners, shall in¬
herit the kingdom of God..

11. And such were sonfe of you: but ye
are washed, but ye are sanctified, but ye are
justified in the name of the Lord Jesus, and
by the Spirit of our God.

threefold occurrence of know ye not
(Gr., ouk oidate; vv. 2,3,9).

I. Dare any of you (very emphatic in
the Greek text). What audacity for the
justified (although Greeks were given to
litigiousness) to go before the unjustified
for justice! (cf. v. 11)* 2. The first point
in the rebuttal is the known fact that
the saints shall judge the world, because
of their union with the Messiah, to
whom all judgment is committed (cf. Jn
5:22; Mt 19:28). 3. The second point is
the known fact that we shall judge
angels; how much more, then, things
that pertain to this life (cf. Jn 5:22; Jude
6; II Pet 2:4,9).

4. Then introduces an inference, some¬
what clouded by a problem of transla¬
tion. Set to judge may be taken as an im¬
perative or as an indicative. If indica¬
tive, it may also be declarative or inter¬
rogative. Probably the indicative with
interrogative force is to be preferred,
the sense then being, Are you setting
them to judge who are least esteemed by
the church? 5. A very ironical suggestion
that there may not be a yrise man among
the Vise' Corinthians!

7,8. A better course is suggested.
Fault may be rendered defeat , the point
being made that resorting to law against
a brother constitutes a Toss of case al¬
ready.

9. Pauls third point is an appeal to
“wider principles” (ICC, p. 117). The
unrighteous, or unjust, are not qualified
to judge; only believers, the just, may
judge. The negative is presented first
(w. 9,10), followed by the positive (v.
11). The emphasis in kingdom of God
rests upon God; the unjust have no place
in his kingdom. The following catalogue
of sins proves that Paul and James are
in basic agreement. Both affirm that gen¬
uine faith produces good works (cf. Eph
2:8-10), and that the absence of good
works indicates lack of faith (cf. Jas
2:14-26). The prevailing moral laxity of
the Greeks and Romans may have
prompted the apostles emphasis here
upon unnatural vice. For example, Soc¬
rates, as well as fourteen of the first
fifteen Roman emperors, practiced un¬
natural vice (cf. Barclay, op. cit., p. 60).

II. The positive appeal is here. And
such were some of you points to the
depths from which the grace of God in
Christ had rescued them. Ye are washed.
Literally, ye allowed yourselves to be
washed (a permissive middle voice), or,
ye washed yourselves (a direct middle,
stressing the active side of faith; cf. Acts

604

I CORINTHIANS 6:12-14

12. All things are lawful unto me, but all
things are not expedient: all things are law¬
ful for me, but I will not be brought under
the power of any.

13. Meats for the belly, and the belly for
meats: but God shall destroy both it and
them. Now the body is not for fornication,
but for the Lord; and the Lord for the body.

14. And God hath both raised up the
Lord, and will also raise up us by his own
power.

22:16; Gal 5:24). Washed, sanctified,
and justified reflect the new position of
the Corinthians. The mention of sancti¬
fication before justification is no prob¬
lem, since Paul has in mind positional
truth (see I Cor 1:2,30). The verbs re¬
fer to the same thing with differing em¬
phases, the one stressing the believers
cleansing, the next the believer s new
calling, and the final one the believer s
new standing. Justified stands last, as a
fitting climax to the argument about
seeking justice before the unjust (vv.
1 - 8 ).

C. The Moral Laxity in the Church.
6 : 12 - 20 .

Paul turns his attention to the moral
laxity that polluted the church, appar¬
ently caused by the application of the
truth of Christian liberty to the sexual
realm. The question is: If there are no
restrictions in food, one appetite of the
body, why must there be in sexual
tilings, another physical desire? Pauls
reply, in which he begins with the
principle of liberty and applies it to
fornication specifically, again features
the threefold occurrence of Know ye
not (w. 15,16,19).

12. The principle of liberty is stated,
with two limitations: (1) expediency
(cf. 10:23); (2) self-control. Lawful
and power, from the same root, form a
designed play on words: “All things are
in my power, but I will not be brought
under the power of anything.” The in¬
dulgence in a habit which has one in its
grip is not liberty but slavery.

13. While meats are for the belly and
the belly for meats (necessary for one an¬
other), this relation is not true of the
body and fornication. The body is de¬
signed to glorify the Lord, and the Lord
is necessary to the body for this to take
place. Paul uses the term body here in a
broader sense than simply the physical
tabernacle. It is almost equivalent to the
man’s personality, much like the use of
the word somebody , or everybody (cf.
MNT, pp. 68,69,71-73; Morris, op . cit.,
p. 100; Moule, op. cit pp. 196,197). In
verse 19 he appears to equate body with
you. This, of course, is not always Pauls
usage (II Cor 12:3). 14. A further differ¬
ence between the body and the belly
and the body and fornication lies in the
fact that the body is destined for resur¬
rection, while the belly is to be brought
to nought (v. 13). Tne permanence of
the body has more than theoretical sig-

605

I CORINTHIANS 6:15-20

15. Know ye not that your bodies are the
members of Christ? shall I then take the
members of Christ, and make them the mem¬
bers of a harlot? God forbid.

16. What! know ye not that he which is
joined to a harlot is one body? for two, saith
he, shall be one flesh.

17. But he that is joined unto the Lord is
one spirit.

18. Flee fornication. Every sin that a man
doeth is without the body; but he that com-
mitteth fornication sinneth against his own
body.

19* What! know ye not that your body is
the temple of the Holy Ghost which is in
you, which ye have of God, and ye are not
your own?

20. For ye are bought with a price: there¬
fore glorify God in your body, and in your
spirit, which are God’s.

nificance. For example, what about the
practice of cremation?

15. By reason of the believers union
with Christ (cf. 12:12-27), fornication
robs the Lord of that which is his. Take.
Better, take away. 16. The second rea¬
son is expressed here. What should be
omitted. Or know ye not is the preferred
reading. Not only is the Lord robbed,
but a new union takes place (cf. v. 15;
Gen 2:24). The practical proof of this is
that a new personality may result from
the union. 17. One spirit. One of the
strongest expressions of unity and secur¬
ity in the Word of God. As one author
has put it, “The sheep may wander
from the shepherd, the branch may be
cut off from the vine; the member may
be severed from the body . . . but when
two spirits blend in one, what shall
part them?” (Arthur T. Pierson, Knott¬
ing the Scriptures , p. 146)

18. Flee (present tense for habitual
action). The positive command. Morris
suggests, “Make it your habit to flee”
(op. cit. y p. 102). Someone has said,
“While it is often claimed that there is
safety in numbers, there are times when
there is more safety in exodus!” Joseph’s
experience comes to mind (cf. Gen
39:1-12). The final phrases, without the
body and against the body, are difficult.
Perhaps the meaning is that other sins,
such as drunkenness, have effects on the
body, but fornication is a sin wrought
within the body and involves a mon¬
strous denial of union with Christ by
union with the harlot.

19. The final reason is the fact that
the body is the temple of the Holy Ghost.
Your body. A “distributive” expression,
i.e., the body of each one of you (cf.
Charles J. Ellicott, Paul's First Epistle
to the Corinthians , p. 107). The body
of the individual believer is the Spirit s
temple (cf. 3:16). How incongruous it is
to hear, as one often does, believers
praying for the coming of the Spirit!

20. For introduces the reason be¬
lievers are not their own. The Spirit oc¬
cupies that which God has obtained by
purchase. One can demonstrate owner¬
ship by purchase and by occupancy.
Both of these things God has done;
hence Christians are not their own, but
His own (cf. Jn 13:1). Bought (aorist
tense) refers to Golgotha, where * the
fcmce was paid. The figure is that of
sacral manumission, whereby a slave, by
paying the price of his freedom into the
temple treasury, was regarded thereafter
as the slave of the god and no longer the

606

I CORINTHIANS 7:1-7

CHAPTER 7

NOW concerning the things whereof ye
wrote unto me: It is good for a man not to
touch a woman.

2. Nevertheless, to avoid fornication, let
every man have his own wife, and let every
woman have her own husband.

3. Let the husband render unto the wife
due benevolence: and likewise also the wife
unto the husband.

4. The wife hath not power of her own
body, but the husband: and likewise also the
husband hath not power of his own body,
but the wife.

5. Defraud ye not one the other, except it
be with consent for a time, that ye may give
yourselves to fasting and prayer; and come
together again, that Satan tempt you not for
your incontinency.

6. But I speak this by permission, and not
of commandment.

7. For I would that all men were even as I
myself. But every man hath his proper gift of
God, one after this manner, and another
after that.

slave of his earthly master. Therefore
glorify, the logical conclusion, is both
negative and positive. Negatively, a be¬
liever should eliminate defiling things,
such as fornication, and positively he
should display the One who had come
to dwell within. The terrible price of the
priceless blood (cf. I Pet 1:18,19) de¬
manded nothing less than this. And in
your spirit, which are Gods have weak
manuscript support.

IV. The Difficulties in the Church.
7:1-15:58.

A. The Counsel Concerning Marriage.
7:1-40.

Having discussed the things that came
to him by way of report (cf. 1:11; 5:1),
the apostle now turns to matters raised in
correspondence (cf. 7:1, peri de; seeTn-
troduction). The problems of marriage
are introduced first. The chapter, after
a prologue dealing with general princi¬
ples (vv. 1-7), contains discussions of
the problems of the married (vv. 8-24)
and of the unmarried (vv. .25-40).

1) The Prologue. 7:1-7. The apostle
sets forth the general principle that,
while celibacy is a matter of personal
preference (vv. 6,7), yet marriage is a
duty for those who do not have the gift
of continence (vv. 1,2), a real marriage
with due provision for the sexual needs
of each partner (vv. 3-5).

1. Now concerning the things where¬
of ye wrote unto me. The equivalent of
our modern formula. Regarding tjour
letter. It is possible that Paul had been
asked to approve celibacy as a duty for
all. He grants the state is good. 2. Mar¬
riage, however, is a duty for those to
whom the evil society and habits of the
day might prove too much. This is not
a low view of marriage; it is an honest
facing of the facts in order to avoid
fornication. Literally, fornications , the
plural referring perhaps to the many
cases at Corinth (cf. 6:12-20). 3-5,
Genuine marriage, however, is a partner¬
ship, a union of two people who become
“one flesh” (6:16), and involves mutual
obligations, conjugal rights.

6,7. The preceding words were spoken
by concession (AV, permission), not by
commandment. Marriage is a may, not a
must . The leading of the Lord, one's
gift from God, is the pre-eminent thing
(cf. Mt 19:10-12).

2) The Problems of Marriage. 7:8-38.

607

I CORINTHIANS 7:8-15

8. I say therefore to the unmarried and
widows, It is good for them if they abide
even as I.

9. But if they cannot contain, let them
marry: for it is better to marry than to burn.

10. And unto the married I command, yet
not I, but the Lord, Let not the wife depart
from her husband:

11. But and if she depart, let her remain
unmarried, or be reconciled to her husband:
and let not the husband put away his wife.

12. But to the rest speak I, not the Lord:
If any brother hath a wife that believeth not,
and she be pleased to dwell with him, let
him not put her away.

13. And the woman which hath a hus¬
band that believeth not, and if he be pleased
to dwell with her, let her not leave him.

14. For the unbelieving husband is sanc¬
tified by the wife, and the unbelieving wife
is sanctified by the husband: else were your
children unclean; but now are they holy.

15. But if the unbelieving depart, let him
depart. A brother or a sister is not under
bondage in such cases: but God hath called
us to peace.

The writer now considers specific prob¬
lems involving the married and the un¬
married.

8,9. Addressed first are those who
were unmarried at the time Paul wrote,
but who had had sexual experience. Un¬
married, probably widowers, being set
over against widows. Unmarried men
and virgins are dealt with elsewhere
(vv. 1,2,25,28-38). Abide (aorist tense)
is the lifelong and final decision. 10 , 11 .
Pauls next word relates to the main¬
tenance or severance of the marriage
bond, in the case of believers’ marriages
(vv. 10,11) and mixed marriages (vv.
12-16). For believers the rule is, No sep¬
aration, supported by the Lord’s view¬
point, yet not I, but the Lord (cf. Mk
10:1-12). In the case of unapproved sep¬
aration, Paul outlines two possibilities.
The wife must remain unmarried, present
tense, emphasizing the permanent state.
Or she should be reconciled, aorist
tense, emphasizing the once-for-all event,
with no further separations.

12. But what of marriages in which
one of the parties has become a Chris¬
tian? Jewish law required the unbeliever
to be put away (cf. Ezr 9:1—10:44).
Again, the rule is, No separation (I Cor
7:12,13).

14. For. The first reason is that the
unbelieving partner and the children of
a mixed marriage are sanctified. This
does not mean that a child born into a
home where only one of the parents is
a Christian is born “into the family of
Christ” (cf. Barclay, op. oit., p. 71).
Paul simply means that the OT principle
of the communication of uncleanness
does not hold (cf. Hag 2:11-13). The
union is lawful and confers privilege on
the members (cf, ICC, p. 142), privi¬
leges such as the protection of God and
the opportunity of being in close contact
with one in God’s family. This might
ease the path to conversion for the un¬
believing.

15. A second reason for the preserva¬
tion of the union is found in the fact
that God has called to peace. A curiously
ambiguous situation, however, exists.
Some interpreters feel that Paul here en¬
courages the believer to permit the sep¬
aration in the interests of preserving
peace, if the unbeliever desires to depart.
There might be war otherwise! On the
other hand, Paul’s thought may be that
separation should be prevented if at all
possible, since that would disrupt the
peace of the marriage union. The general
principle of the context (w. 10,11)

608

I CORINTHIANS 7:16-28

16. For what knowest thou, O wife,
whether thou shalt save thy husband? or
how knowest thou, O man, whether thou
shalt save thy wife?

17. But as God hath distributed to every
man, as the Lord hath called every one, so
let him walk. And so ordain I in all churches.

18. Is any man called being circumcised?
let him not become uncircumcised. Is any
called in uncircumcision? let him not be cir¬
cumcised.

19. Circumcision is nothing, and uncir¬
cumcision is nothing, but the keeping of the
commandments of God.

20. Let every man abide in the same call¬
ing wherein he was called.

21. Art thou called being a servant? care
not for it: but if thou mayest be made free,
use it rather.

22. For he that is called in the Lord,
being a servant, is the Lord’s freeman: like¬
wise also he that is called, being free, is
Christ's servant.

23. Ye are bought with a price; be not ye
the servants of men.

24. Brethren, let every man, wherein he is
called, therein abide with God.

25. Now concerning virgins I have no
commandment of the Lord: yet I give my
judgment, as one that hath obtained mercy
of the Lord to be faithful.

26. I suppose therefore that this is good
for the present distress, I say, that it is good
for a man so to be.

27. Art thou bound unto a wife? seek not
to be loosed. Art thou loosed from a wife?
seek not a wife.

28. But and if thou marry, thou hast not
sinned; and if a virgin marry, she hath not
sinned* Nevertheless such shall have trouble
in the flesh: but I spare you.

favors the second view, as well as the
following verse. Nothing is said about a
second marriage for the believer; it is
vain to put words in Pauls mouth .when
he is silent. It is hue that the verb “to
depart” in the middle voice (it is middle
in this verse) was almost a technical
term for divorce in the papyri (MM,
p. 695,696). This, however, really proves
nothing here.

16. For. The third reason for no
separation is that the salvation of the
other member may be accomplished
through preservation of the union. Others
understand the statement to mean that
separation should be willingly agreed to,
since one can never know whether the
partner will be converted or not. The
general context favors the former view.
But it is not easy to determine what
Paul meant.

17-24. The apostle now summarizes,
indicating that this principle of abiding
in one's marital relationship is simply
part of a more general principle touch¬
ing every sphere of life. The rule in
everything is to abide in ones calling,
unless that calling be immoral. Three
times Paul states the principle (vv. 17,
20,24), interspersing the declarations of
principle with two illustrations, one re¬
ligious (cf. Rom 2:28,29) and the other
secular. The expression with God, which
concludes the section, emphasizes the
fact that the presence of God makes any
secular work a work with God. In a
sense, then, eveiy Christian is engaged
in “full-time Christian work.” In the
light of Pauls teaching here, is it not also
a questionable thing to “pressure” young
people into full-time service for God as
missionaries, pastors, etc.? The thing of
pre-eminent importance for every be¬
liever is to be in the calling of God for
him.

25. Now concerning (peri de) indicates
to the readers that an answer to another
part of the church's letter follows. In the
remainder of the chapter Paul deals with
three groups: (1) the unmarried young
(v. 25-35); (2) the parents (w. 36-38) ;
(3) widows (w. 39,40). The section is
bounded by two statements concerning
the authors authority (w. 25,40). The
point of the paragraph is this: Celibacy
is desirable, but not demanded.

26-28. It is good for a man so to be.
Rather, It is well for a person to remain
as he is (RSV). The first reason for re¬
maining single is the present distress, a
phrase probably referring to the pres¬
sure of the Christian life in an unfriendly

609

I CORINTHIANS 7:29-38

29. But this I say, brethren, the time is
short: it remaineth, that both they that have
wives be as though they had none;

30. And they that weep, as though they
wept not; and they that rejoice, as though
they rejoiced not; and they that buy, as
though they possessed not;

31. And they that use this world, as not
abusing it: for the fashion of this world
passeth away.

32. But I would have you without careful¬
ness. He that is unmarried careth for the
things that belong to the Lord, how he may
please the Lord:

33. But he that is married careth for the
things that are of the world, how he may
please his wife.

34. There is difference also between a
wife and a virgin. Hie unmarried woman
careth for the things of the Lord, that she
may be holy both in body and in spirit: but
she that is married careth for the things of
the world, how she may please her husband.

35. And this I speak for your own profit;
not that I may cast a snare upon you, but for
that which is comely, and that ye may attend
upon the Lord without distraction.

36. But if any man think that he behaveth
himself uncomely toward his virgin, if she
pass the flower of her age, and need so re¬
quire, let him do what he will, he sinneth
not: let them marry.

37. Nevertheless he that standeth stead¬
fast in his heart, having no necessity, but
hath power over his own will, and hath so
decreed in his heart that he will keep his vir¬
gin, doeth well.

38. So then he that giveth her in marriage
doeth well; but he that giveth her not in
marriage doeth better.

world (cf. v. 28; II Tim 3:12). If the
Christian life is difficult in itself, why
impose more of a burden upon oneself
with marriage? 29-31. A second reason
is suggested by the statement, the time is
short (lit, has been drawn together so
as to be short). The apostle refers to the
time before the coming of the Lord (cf.
Rom 13:11). All of life is to be lived in
the light of this great fact. Then shall
the fashion of this world pass away and
a glorious new day dawn.

32-35. A third reason is found in these
verses. It is expressed negatively in the
words I would have you without care¬
fulness (v. 32), and positively in the
words that ye may attend upon the Lord
without distraction (v. 35). A highly in¬
volved textual problem is posed by the
words connecting verses 33 and 34. This
may find its solution in modifying the
words, There is difference also between
a wife and a virgin (v. 34), to “Parted
also by a similar division of interests
are the married and the unmarried
woman” (ICC, pp. 150,151). The point
of the apostle is clear; Marriage is a dis¬
tracting thing. This he states definitely
at the end of verse 35. The words that
ye may attend upon the Lord without
distraction suggest the Lukan account of
the incident of the Lord s visit to the
house of Mary and Martha in Bethany.
There are also several verbal connections
in the Greek text between Lukes ac¬
count and Paul's words (cf. Lk 10:38-
42). It is as if Paul were tacitly saying
that marriage makes Marthas out of
Marys, thus preventing the choice of
“that good part” — occupation with the
Lord and his Word.

36-38. Parents are in view here. The
passage must be understood in the light
of the customs of the day. The father
had control of the arrangements for his
daughters marriage. Behaveth himself
uncomely refers to the withholding of
marriage when there is evidence of the
lack of the gift of continence. It is doubt¬
ful that Paul has in mind here “spiritual
marriages,” in which people went
through a form of marriage and yet
lived together as brother and sister (cf.
Barclay, op. cit., pp. 74,75; MNT, pp.
98-100). Standeth stedfast, i.e., does not
think that he is behaving unseemly. So
then introduces the summary, really a
summary of the chapter. One does well;
the other does better. The celibate state
is not holier than the married state;
celibacy simply has greater utility in
serving the Lord. But even in marriage

610

I CORINTHIANS 7:39-8:2

39. The wife is bound by the law as long everything, as far as possible, is to be

as her husband liveth; but if her husband be in subjection to His interests. The word

dead, she is at liberty to be married to whom giveth in marriage (v. 38) always has

she will; only in the Lord. this sense in the NT (cf. Mt 22:30;

40. But she is happier if she so abide, after 24:38); it never means simply to marry ,

my judgment: and I think also that I have which appears to clinch the interpreta-

the Spirit of God. tion ) us t given as being the true one.

CHAPTER 8 3) The Postscript. 7:39,40. Widows

#r j «. *j i are g ranted liberty to be married, but

NOW as touching things offered unto idols, 0 nly in the Lord, i.e., to Christians. This

we know that we all have knowledge. seems to indicate clearly that Paul would

Knowledge puffeth up, but charity edifieth. neV er have approved of mixed mar-

2, And if any man think that he knoweth riages (marriages between believers and
any thing, he knoweth nothing yet as he unbelievers), a truth which has a wide
ought to know. application today. Paul reverts again to

utility, however, when he writes but she
is happier if she so abide (cf. v. 8). The
concluding words appear to indicate that
Paul thought his words here had divine
approval (the also may point to some in
Corinth who claimed the Spirits ap¬
proval for their unscriptural attitudes);
and the fact that they have been pre¬
served in Holy Writ may confirm this
viewpoint.

B. The Counsel Concerning Things
Sacrificed to Idols. 8:1—11:1.

The peri de (AV, Now as touching)
indicates that a new subject begins here.
Things offered unto idols were the re¬
mainders of animals sacrificed to heathen
gods. Whether an animal was offered as
a private or a public sacrifice, portions
of the meat remained for the offerer. If
offered as a private sacrifice, the flesh
might be used for a banquet, to which
were invited friends of the offerer. If
offered as a public sacrifice, the meat
left after the magistrates took what they
wanted might be sold to the markets for
resale to the people of the city. The
problems, then, were these: (1) Might
a Christian partake of meat offered to a
false god in a heathen feast? (2) Might
a Christian buy and eat flesh offered to
idols? (3) Might a Christian, when in¬
vited to the home of a friend, eat flesh
which had been offered to idols?

1) The Principles. 8:1-13. Paul first
sets forth general principles to guide the
believer in these ticklish problems.

1. We all have knowledge may be a
quotation from their letter to him. Chris¬
tians do possess knowledge, but it may
be only superficial and incomplete (cf.
w. 2,7). Knowledge, in addition, is not
sufficient for the solution of all problems,
for by itself it puffeth up. 2. He know-

611

I CORINTHIANS 8:3-11

3. But if any man love God, the same is
known of him.

4. As concerning therefore the eating of
those things that are offered in sacrifice unto
idols, we know that an idol is nothing in the
world, and that there is none other God but
one.

5. For though there be that are called
gods, whether in heaven or in earth, (as there
be gods many, and lords many,)

6. But to us there is but one God, the
Father, of whom are all things, and we in
him; and one Lord Jesus Christ, by whom
are all things, and we by him.

7. Howbeit there is not in every man that
knowledge: for some with conscience of the
idol unto this hour eat it as a thing offered
unto an idol; and their conscience being
weak is defiled.

8. But meat commendeth us not to God:
for neither, if we eat, are we the better; nei¬
ther, if we eat not, are we the worse.

9. But take heed lest by any means this
liberty of yours become a stumblingblock to
them that are weak.

10. For if any man see thee which hast
knowledge sit at meat in the idol’s temple,
shall not the conscience of him which is
weak be emboldened to eat those things
which are offered to idols;

11. And through thy knowledge shall the
weak brother perish, for whom Christ died?

eth nothing yet refers to the true knowl¬
edge of God. While here, mans knowl¬
edge of God is always incomplete (cf.
13:12). 3. To love God brings both a
knowledge of God and a sense of God’s
knowledge of the individual. For ex¬
ample, in a palace everyone knows the
king, but not everyone is known by the
king. The second stage would indicate
personal intimacy ana consequent first¬
hand knowledge (cf. Godet, op. cit., I,
410; Gal 4:9),

4. An idol is nothing in the world
probably should be there is no idol in the
world. An idol cannot really be a repre¬
sentation of God. How could wood or
stone represent God’s incorruptibility?
5. The apostle admits, however, that
there are those called gods. 6. But to us
marks a forceful contrast. Of whom are
all things refers to the first creation; the
Father is the source of all (cf. Gen 1:1).
We in him (lit., we for him) refers to
the Father as the goal of the new crea¬
tion, the Church. The Church’s function
is to glorify him. By whom are all things
points to the Lord Jesus Christ as the
agent of God in creation (cf. Jn 1:3).
We by him presents him as the agent re¬
sponsible for the new creation (cf. Col
1:15-18).

7. From here to the end of the chap¬
ter Paul expounds the words, love builds
up (v. 1; AV, charity edifieth). This is
necessary, for not in every man is the
knowledge of the one God and one Lord,
which enables one to eat idol flesh with¬
out harm. With conscience of the idol
has weak attestation. The preferable
reading is by reason of being long ac¬
customed to idols. 8. Paul points out
that meat in itself will not bring be¬
lievers near to God. Commendeth. The
sense is bring near. “It is the clean
heart, and not clean food, that will mat¬
ter; and the weak brother confounds
the two” (ICC, p. 170).

9. In the next few verses Paul warns
the strong to take heed that their liberty
(lit., authority , the exercise of their
right) does not prove a stumbling block
to the weak. In other words, knowl¬
edge will not solve the problem (cf.
w. 1-3). 10. Be emboldened (lit., be
built up) is ironic. Fine edification this
is; it builds up to sin!

11. And (lit., for) introduces the rea¬
son why the strong believer has become
a stumbling block. The sentence should
be punctuated with a period, not a
question mark. The last clause has great
appeal. If Christ loved the brother

612

I CORINTHIANS 8;12-9:1

12. But when ye sin so against the breth¬
ren, and wound their weak conscience, ye sin
against Christ.

13. Wherefore, if meat make my brother
to offend, I will eat no flesh while the world
standeth, lest I make my brother to offend.

CHAPTER 9

AM I not an apostle? am I not free? have I
not seen Jesus Christ our Lord? are not ye
my work in the Lord?

enough to die for him, then the strong be¬
liever ought to love him enough to give
up his right to eat certain meat. Perish
refers to bodily perishing, not eternal
perishing. The weak brother, persistently
violating his conscience by eating some¬
thing he thinks he should not, sins and
makes himself liable to sin unto death
(cf. 5:5; 11:30; I Jn 5:16,17). The
tense is present; the process of perishing
is going on as long as he persists in eat¬
ing. 12. The worst consequence of this
matter is that the strong believers sin
against Christ in sinning against the
brethren. The argument is based on the
unity of the body of Christ (cf. 12:12,
13,26).

13. Wherefore leads to Paul's conclu¬
sion. Love, not light (knowledge), solves
the problem. On moral matters, about
which the Word has spoken, the Word
is supreme. On morally indifferent mat¬
ters, such as eating meat offered to idols,
liberty is to be regulated by love. Several
things must be kept in mind, however.
In the first place, the passage does not
refer to legalists desirous of imposing
their narrow-minded scruples on others.
Such are not weak brethren, but willful
brethren desirous of glorying in the
subjection of others to their tenets (cf.
Gal 6:11-13). This is tyranny, and Chris¬
tianity must always be on guard against
this. In the second place, it should be
noted in this verse that the decision to
follow the path of love rests with Paul,
not with the weak. The strong are to
yield to loves appeal voluntarily, not be¬
cause the weak demand it (legalists al¬
ways demand subjection to their laws).
Finally, it is significant that Paul, in deal¬
ing with fornication and meat sacrificed
to idols, does not appeal to the decree of
the Jerusalem Council (cf. Acts 15:19,
20). Instead, he appeals to loftier spirit¬
ual concepts, which the Greeks would
appreciate.

2) The Illustration of the Principles.
9:1-27. Paul does not diverge from the
subject here. Rather, he illustrates the

E rinciples just set forth by an appeal to
is own experience. As an apostle and
one who also possessed Christian liberty,
he could claim financial support from
those to whom he preached (vv. 1-14).
Actually, however, he refused to exer¬
cise his rights in order to gain a reward
(vv. 15-23). Such a decision demanded
personal discipline and privation (w.
24-27). The Corinthians, of course, were
to apply the lesson of self-denial and

613

I CORINTHIANS 9:240

2. If I be not an apostle unto others, yet
doubtless I am to you: for the seal of mine
apostleship are ye in the Lord.

3. Mine answer to them that do examine
me is this:

4. Have we not power to eat and to drink?

. 5. Have we not power to lead about a sis¬
ter, a wife, as well as other apostles, and as
the brethren of the Lord, and Cephas?

6. Or I only and Barnabas, have not we
power to forbear working?

7. Who goeth a warfare any time at his
own charges? who planteth a vineyard, and
eateth not of the fruit thereof? or who feed-
eth a flock, and eateth not of the milk of the
flock?

8. Say I these things as a man? or saith not
the law the same also?

9. For it is written in the law of Moses,
Thou shalt not muzzle the mouth of the ox
that treadeth out the com. Doth God take
care for oxen?

10. Or saith he it altogether for our sakes?
For our sakes, no doubt, this is written: that
he that ploweth should plow in hope; and
that he that thresheth in hope should be par¬
taker of his hope.

discipline to the problem of meat sacri¬
ficed to idols.

1. Am I not free? This question pre¬
cedes the question regarding apostle¬
ship in the leading manuscripts. There
is an appropriateness in this order, too,
for the advance from rights as a Chris¬
tian to rights as an apostle provides a
climactic opening of the section. Have
I not seen Jesus our Lord? The basis of
his qualification for the apostolate (cf.
Acts 1:21,22). Are not ye my work in the
Lord? Words designed to emphasize the
genuineness of Paul's work among the
Corinthians. 2,3. The Corinthians were
the seal of his apostleship. That is, they
were the guarantee of spiritual fruit in
his labors among them, or, in other
words, the proof that God really “gave
the increase" (cf. 3:5-7). Them that
examine me. Those who questioned Paul's
apostolic position and office. This looks
backward (vv. 1-3), not forward (vv.
4-14).

4. Having settled the matter of apos¬
tleship, the apostle goes on to argue
the authority or right of support, which
was derived from the office. Compare
8:9, where the AV's “liberty” is the
same word as right (AV, power) here.
To eat and drink does not refer to idol
meats, but to ordinary food and drink.

5,6. Five grounds for the right of
maintenance can be discerned. The first,
referred to here, might be called the
example of others. The brethren of the
Lord, who did not believe on him, were
now missionaries (cf. Jn 7:5; Mt 13:
55). The mention of Cephas* wife is
interesting. If Peter was the first pope
(he was not, of course), it is clear that
he was a married one! (cf. Mt 8:14)
Paul's right included support of his fam¬
ily. 7. The second, the principle of com¬
mon right, is presented by means of
well-known illustrations — the soldier,
the vine-planter, and the shepherd.

8-10. The third ground, the teaching
of the Scriptures, is now introduced (cf.
Deut 25:4). Paul claims that the OT
teaches the right of maintenance for
those who preach the Word. His use of
Scripture here has often been impugned.
It has been said that he shows disdain
for the literal sense of the OT (cf. MNT,
pp. 116,117). That is not true. All that
Paul claims is that the passage in Deu¬
teronomy has a deeper significance than
the literal sense. Both senses, the literal
and the allegorical (both are spiritual
senses), are found in this passage. Doth
God take care for oxen? The literal sense

614

I CORINTHIANS 9:11-17

11. If we have sown unto you spiritual
things, is it a great thing if we shall reap
your carnal things?

12. If others be partakers of this power
over you, are not we rather? Nevertheless we
have not used this power; but suffer all
things, lest we should hinder the gospel of
Christ

13. Do ye not know that they which min¬
ister about holy things live of the things of
the temple? and they which wait at the altar
are partakers with the altar?

14. Even so hath the Lord ordained that
they which preach the gospel should live of
the gospel.

15. But I have used none of these things:
neither have I written these things, that it
should be so done unto me: for it were better
for me to die, than that any man should
make my glorying void.

16. For though I preach the gospel, I
have nothing to glory of: for necessity is laid
upon me; yea, woe is unto me, if I preach
not the gospel!

17. For if I do this thing willingly, I have
a reward: but if against my will, a dispensa¬
tion of the gospel is committed unto me.

of the question must not be pressed. The
Greek construction is such that the an¬
swer, “No,” is expected. Paul means that
God’s care is not primarily for animals,
but for men. However, God’s care for
animals is affirmed in many passages in
the OT (cL Ps 104:14,21,27; Mt
6:26). Luthers argument was bolder
than Pauls. He said the passage in
Deuteronomy was written altogether for
our sakes, since oxen cannot read! The
word altogether here probably has the
sense of doubtless (ICC, p. 184).

11-13. The right of holy ministry, the
fourth ground, is set forth here, and the
argument turns on the greater value of
the spiritual over the material. Carnal
things are things for the body, the word
carnal having here a neutral sense. This
power over you is the teacher s privilege
of partaking of the believers’ material
things. Apparently certain teachers had
exercised their right over the Corin¬
thians. But Paul triumphantly boasts
that we have not used this power. His
taking financial help might have hin¬
der [ed] the gospel of Christ, for some
might have thought he preached only
for this. Partakers with the altar alludes
to the rights of the priests of the old
covenant (cf. Num 18:8-24). 14. The
command of the Lord, a fifth ground,
concludes the claim to support from the
church (cf. Mt 10:10; Lk 10:7).

15. The apostle now shows how love
acted in his case, even though he had a
perfect right to support from the Corin¬
thians: He thus contrasts his personal
sacrifice with the selfishness of those
who were using their liberty in the mat¬
ter of meats to the detriment of others.
But marks the contrast, and the change
to the first person marks the personal il¬
lustration, the illustration of knowledge
regulated by love. 16. The readers are
led on to Pauls purpose in preaching
without pay —namely, he desired a re¬
ward. Necessity is laid upon me refers
to the call on the Damascus Road, a
call he could not refuse.

17. ‘For if I do this thing willingly in¬
troduces a supposition that could never
be true of Paul. Thus, in his case there
could be no reward for preaching, for
he preached by necessity. The clue to
Paul’s argument is found in the expres¬
sion, a dispensation of the gospel is com¬
mitted unto me. A stewardship (AV, dis¬
pensation) was a work committed to one
under an owner. The steward, therefore,
was of the class of slaves (cf. Lk 12:42,
43). And a slave received no recom-

615

I CORINTHIANS 9:18-23

18. What is my reward then? Verily that,
when I preach the gospel, I may make the
gospel of Christ without charge, that I abuse
not my power in the gospel.

19. For though I be free from all men, yet
have I made myself servant unto all, that I
might gain the more.

20. And unto the Jews I became as a Jew,
that I might gain the Jews; to them that are
under the law, as under the law, that I might
gain them that are under the law;

21. To them that are without law, as with¬
out law, (being not without law to God, but
under the law to Christ,) that I might gain
them that are without law.

22. To the weak became I as weak, that I
might gain the weak: I am made all things to
all men, that I might by all means save some.

23. And this I do for the gospel's sake,
that I might be partaker thereof with you.

pense; he had to work (cf. Lk 17:10).
Paul, therefore, had to introduce the
idea of preaching without pay. As Mof-
fatt puts it, “His pay was to do it with¬
out pay” (op, cit., p. 121). This is the
way the apostle gained his reward. Thus,
light is regulated by love, 18. To pro¬
claim the gospel of Christ without charge
was his aim and the means of his re¬
ward. This, of course, is not a principle
to be applied to all preachers of the Gos¬
pel. It is the voluntary choice of one
who, although having a right to support,
was compelled to proclaim the truth
through a supernatural vision of the as¬
cended Saviour.

19. Paul now adds other ways in
which, for the sake of others, he re¬
fused to exercise his rights. Free from
all refers to his lack of dependence on
others in any way (cf. v. 1).

20. The principle that Paul espoused
was mobility in methods, not mobility
in morals. After the words as under the
law, the Greek text adds, though not be¬
ing myself under law, a remarkable
statement which emphasizes how com¬
pletely Paul had broken with the Law of
Moses. It is difficult to find a stronger
statement of this fact anywhere in his
writings. 21. Them that are without law
refers to the Gentiles. Being not without
law to God, but under the law to Christ
is added to prevent misunderstanding.
While Paul was not under law, he did
not become an outlaw, or lawless. The
law of love for Christ is a stronger moti¬
vation toward righteousness than the
fear of the judgments of Sinai. Those
who, while not under the Mosaic Law,
walk by the Spirit of God with love
toward the Lora Jesus Christ will fulfill
the righteous requirement of the Law
(cf. Rom 8:3; Gal 5:16-23).

22. The weak are the over-scrupulous
referred to in 8:7, 9-12. Paul never
strays far from the general subject of
meats sacrificed to idols. I am made all
things to all men expresses his principle.
(The verb here is in the perfect tense,
not aorist as in verse 20, expressing the
permanent result of his past action). It
is not the end justifying the means, but
adaptability because of love within the
Word. Save is stronger than gain {v. 19).
That I might , . . save some does not
remove salvation from the hands of
God; it merely emphasizes the human
cooperation of Gods servant in the min¬
istry of the truth.

23. For the gospel’s sake does not mean
in order to advance the Gospel, but be-

616

I CORINTHIANS 9:24-27

24. Know ye not that they which run in a cause of its preciousness to the apostle,

race run all, but one receiveth the prize? So Omit the with you, which concludes the

run, that ye may obtain. verse.

25. And every man that striveth for the 24. Paul’s decision demanded per-

mastery is temperate in all things. Now they sonal discipline. When a man refuses to

do it to obtain a corruptible crown; but we discipline himself by always exercising

an incorruptible. his liberty to the detriment of the weak,

26. I therefore so run, not as uncertainly; he injures not only the weak, but also

so fight I, not as one that beateth the air: himself. This is the burden of the re-

27. But I keep under my body, and bring maining verses (vv. 24-27). The back-

it into subjection: lest that by any means, ground of the section is the great ath-

when I have preached to others, I myself letic spectacle, the Isthmian games, held

should be a castaway. ever y two y ears near Corinth. The prize

indicates that the apostle had in mind
service and rewards, not salvation and
life (cf. v. 17, “reward”; Phil 3:11-14).
25. After the illustration in verse 24,
there follows the application, containing
both a comparison and a contrast. Is
temperate. Practices self-restraint (MNT,
p. 125). Paul’s point is that athletes
who expect to win must train diligently
— a truth well illustrated in today’s ath¬
letic endeavors, whether track, baseball,
or some other sport. A corruptible crown
brings in the contrast. Athletes discipline
themselves to win an insignificant prize
(in the Isthmian games it was a wreath
of pine). How much more ought Chris¬
tians to win an incorruptible one (cf.
II Tim 4:8; I Pet 5:4; Rev 2:10; 3:11).

26,27. Paul’s conclusion follows, in¬
troduced by therefore. Paul ran, but not
uncertainly; he knew where he was go¬
ing (cf. Phil 3:14). He was not like the
little lad learning to ride a bicycle, who
proudly shouted to his sister, “I’m mov¬
ing. I really am moving.” The sister,
coldly observing his wobbly progress,
replied, “Yes, you are moving, but you
are not going!” Beateth the air is a box¬
ing metaphor. The statement has no ref¬
erence to shadowboxing, a necessary and
legitimate boxer’s exercise; it has to do
with wild misses during the actual con¬
test. Paul was an accurate puncher, al¬
ways on the mark. I keep under my
body is the rendering of the text of a
few weak manuscripts. The better at¬
tested reading is buffet , or maul
(RSV has pommel). The thought, of
course, is that of personal discipline.
Walking with God demands personal
sacrifice, sacrifice of things not neces¬
sarily evil, but which prevent the full
devotion of the soul to God —such as,
pleasures and worldly pursuits. In an
age of luxury, like the present time, the
words have real significance for the seri¬
ous-minded servant of Christ. I have
preached to others. A reference to the
custom of having the competitors sum-

617

I CORINTHIANS 10:1-3
CHAPTER 10

MOREOVER, brethren, I would not that ye moned to the race by a herald (a keryx,

should be ignorant, how that all our fathers derived from the same root as the word

were under the cloud, and all passed through preached). Paul summoned many to the

the sea; race of the Christian life through the

2. And were all baptized unto Moses in Gospel. He did not want to become a

the cloud and in the sea; castaway after that. The word has no

3. And did all eat the same spiritual meat; reference to loss of salvation. It means

literally disapproved . Clearly the apostle
was concerned lest he be rejected by the
umpire for the prize. He had no fear of
the herald’s barring him from participa¬
tion in the race. All run, but not all re¬
ceive the prize; Paul wanted to win the
prize.

3) The Admonition and Application
to the Corinthians. 10:1—11:1. Paul
concludes his discussion of meats offered
to idols with admonition (vv. 1-13) and
application (10:14-11:1). In the ap¬
plication he deals with participation in
heathen religious festivals (w. 14-22),
with the eating of meat sold in the mar¬
ket place (w. 23-26), and with the
eating of meat in a private home (10:27
- 11 : 1 ).

1. The AV’s moreover obscures an in¬
timate connection that exists between
chapter 9 and chapter 10. The Greek
text has for. The writer has emphasized
the need of personal discipline and the
possibility of failure in the realm of re¬
wards for the undisciplined. To show
the reality of the possibility, he uses the
nation Israel as an illustration of failure,
and with this illustration he admonishes
the Corinthians to “take heed” lest they
fall also. Israel was disapproved! (9:27)

But first Paul must enumerate the
Jews’ advantages. All, repeated five
times, emphasizes the universality in Is¬
rael of divine blessing, and, when con¬
sidered with the fact that almost all
(Caleb and Joshua excepted) perished,
links this section very closely with 9:24.
There Paul said, “Know ye not that they
which run in a race run all, but one re-
ceiveth the prize?” Were under the cloud
points to prolonged supernatural guid¬
ance (cf. Ex 13:21,22; 14:19; Mt 28:20).
Passed through the sea points to a super¬
natural deliverance, the second privi¬
lege (cf. Ex 14:15-22; I Pet 1:18-20).
2. Baptized unto Moses, their third privi¬
lege, refers to their union with their
leader, who under God provided them
with supernatural leadership (cf. Ex
14:31; Rom 6:1-10). 3. Did ... eat the
same spiritual meat. The eating of the
manna, “angels’ food” (Ps 78:25), was
the nation’s fourth privilege. The people
partook of supernatural food (cf. Ex

618

I CORINTHIANS 10:4-8

4. And did all drink the same spiritual
drink; for they drank of that spiritual Rock
that followed them: and that Rock was
Christ.

5. But with many of them God was not
well pleased: for they were overthrown in
the wilderness.

6. Now these things were our examples, to
the intent we should not lust after evil
things, as they also lusted.

7. Neither be ye idolaters, as were some of
them; as it is written, The people sat down to
eat and drink, and rose up to play.

8. Neither let us commit fornication, as
some of them committed, and fell in one day
three and twenty thousand.

16:1-36; I Pet 2:1-3). Spiritual probably
has the sense of supernatural (cf. ICC,

p. 200).

4. The same spiritual drink, a fifth
privilege, refers to the events mentioned
in Ex 17:1-9 and Num 20:1-13 (cf.
Num 21:16). The words that spiritual
rock that followed them do not mean
that Paul believed the rabbinical legend
that a material rock followed the Israel¬
ites throughout their journey and that
Miriam, above all others, possessed the
secret of obtaining the water (cf. Godet,
op. cit. a II, 56). Actually, the apostle
says, that Rock was Christ, i.e., it was the
visible means of the supply of water
which came ultimately from Christ.
Since the people of Israel obtained this
water in the opening years of their
wilderness wanderings (Ex 17:1-9) and
in the closing years (Num 20:1-13), it
is only natural to infer that he, Christ,
the Supplier of the water, was with
them all along the way. The literal sense
of that Rock was Christ is no more to be
pressed than is the literal sense of “I am
the true vine” (Jn 15:1). The was,
rather than is, may, however, point to
Christs pre-existence (cf. II Cor 8:9;
Gal 4:4). Supernatural sustenance was
Israels fifth privilege. The parallel with
the two ordinances of the Church may
be intended.

5. One might think that such privi¬
leges must mean success. But introduces
the sad contrast. Privileged people may
experience divine displeasure. With
many (RSV, with most) is an under¬
statement; only Caleb and Joshua sur¬
vived the displeasure. Overthrown may
be rendered strewn, a vivid picture of a
wilderness paved with bodies sated with
angel's food and drink (cf. Num 14:29).

6. Examples. Probably the correct
rendering of the Greek word typoi; not
types in the technical sense (MNT, p.
131). The first reason for Israels failure
was that they lusted (cf. Num 11:4),
preferring the food of the world, Egypt,
to that of the Lord, the manna. 7. They
also became idolaters, the second cause
for failure (cf. Ex 32:1-14, 30-35; I Jn
5:21). 8. The third reason, foniication,
is a reference to the incident involving
Israel and the Moabite women (cf. Num
25:1-9). Immorality is always the nat¬
ural consequence of idolatry (cf. Ps
115:8). Three and twenty thousand is
not a mistake, although Moses wrote
the number 24,000. Pauls one day should
be noted. He refers to those slain bv the
plague in one day, while Moses’ figure

619

I CORINTHIANS 10:9-16

9. Neither let us tempt Christ, as some of
them also tempted, and were destroyed of
serpents.

10. Neither murmur ye, as some of them
also murmured, and were destroyed of the
destroyer.

11. Now all these things happened unto
them for ensamples: and they are written for
our admonition, upon whom the ends of the
world are come.

12. Wherefore let him that thinketh he
standeth take heed lest he fall.

13. There hath no temptation taken you
but such as is common to man: but God is
faithful, who will not suffer you to be
tempted above that ye are able; but will
with the temptation also make a way to es¬
cape, that ye ipay be able to bear it.

14. Wherefore, my dearly beloved, flee
from idolatry.

15. I speak as to wise men; judge ye what
I say.

16. The cup of blessing which we bless, is
it not the communion of die blood of Christ?
The bread which we break, is it not the com¬
munion of the body of Christ?

includes the ones who died later from
the effects.

9. Presumption, the fourth reason, is
referred to by the words tempt Christ
(cf. Num 21:4-9; Ps 78:19); they dared
God to live up to his promise to disci¬
pline if they doubted his Word. This
was the sin of "ungrateful suspicion”
(MNT, p. 132). 10. Murmured intro¬
duces the fifth reason (cf. Num 16:41-
50), and this may be a gentle Pauline
allusion to the Corinthians’ attitude to
their own spiritual leaders in the matter
of idol meats (the other four reasons
can be linked with this problem).

11. While the events were examples
unto them, the accounts of the events
were written for our admonition. The
ends of the world (lit., the ages) refers
to the completion of the ages before the
present one. Believers in this age are to
reap the benefit of preceding ones (cf.
ICC, p. 207).

12,13. Two final words conclude the
admonitory section, the one for the self-
assured, the strong who have no thought
for the conscience of the weak (v. 12),
and the other for the discouraged, who
feel that the Christian life is so hard
that they can never hope to survive its
trials (v. 13). Thinketh he standeth.
Written for the strong man who is using
his liberty at the expense of the weak
(8:9-13).^ Fall. Not from salvation, but
into God’s discipline, and thus become
disapproved (9:27). Common to man is
that which is incident to man (the Vul¬
gate has Humana). God does not treat be¬
lievers as angels, or as demons, but as men
(vv. 1-11). But. Better, and; the encour¬
agement is continued. Above that ye are
able. Not above that ye think ye are able!
A way to escape. Literally, the way out ,
the suitable and necessary one. This is
not an escape from temptation, nor sim¬
ply a hope of strength to overcome in
the future, but a present power to endure
in the midst of temptation (cf. Heb
2:18), a glorious promise for the sorely
tried. *

14. Wherefore. Dioper , a strong con¬
junction, used in the NT only here and
in 8:13. It introduces the application
to the readers. Heathen religious festi¬
vals are considered first (10:14-22).
Flee from idolatry. Literally, Flee, away
from. This command might surprise the
ones who prided themselves on their
liberty, but Paul commands the use of
the way of escape immediately.

16. Partaking of a religious table,
whether Christian (vv. 16,17), Jewish

620

I CORINTHIANS 10:17-32

17. For we being many are one bread,
and one body: for we are all partakers of that
one bread.

18. Behold Israel after the flesh: are not
they which eat of the sacrifices partakers of
the altar?

19. What say I then? that the idol is any
thing, or that which is offered in sacrifice to
idols is any thing?

20. But I say, that the things which the
Gentiles sacrifice, they sacrifice to devils, and
not to God: and 1 would not that ye should
have fellowship with devils.

21. Ye cannot drink the cup of the Lord,
and the cup of devils: ye cannot be partakers
of the Lord's table, and of the table of devils.

22. Do we provoke the Lord to jealousy?
are we stronger than he?

23. All things are lawful for me, but all
things are not expedient: all things are law¬
ful for me, but all things edify not.

24. Let no man seek his own, but every
man another's wealth

25. Whatsoever is sold in the shambles,
that eat, asking no question for conscience'
sake:

26. For the earth is the Lord’s, and the
fulness thereof.

27. If any of them that believe not bid
you to a feast , and ye be disposed to go;
whatsoever is set before you, eat, asking no
question for conscience’ sake .

28. But if any man say unto you, This is
offered in sacrifice unto idols, eat not for his
sake that showed it, and for conscience’ sake:
for the earth is the Lord’s, and the fulness
thereof:

29. Conscience, I say, not thine own, but
of the other: for why is my liberty judged of
another mans conscience?

30. For if I by grace be a partaker, why
am I evil spoken of for that for which I give
thanks?

31. Whether therefore ye eat, or drink, or
whatsoever ye do, do all to the glory of God.

32. Give none offense, neither to the
Jews, nor to the Gentiles, nor to the church
of God:

(v, 18), or heathen Gentile (w. 19-
21), involves fellowship in the being to
whom the worship is directed. There¬
fore, a Christian must not partake of
meat offered to idols in a pagan feast;
there is no liberty here. The communion
(lit., communion; there is no article in
the Greek text). To partake is to share
in, according to Paul. 17. The apostle
explains why (For . . . for) partaking
signifies a share in, or union with, the
deity. 18. The example of Israel con¬
firms the fellowship of the worshipers
with the deity.

19-21. The example of Gentile festivals
follows. They sacrifice to demons (ASV)
does not mean that the idol is a deity
after all. Rather, the writer means that,
while idols and things sacrificed to them
are nothing, yet they are used by de¬
monic forces to lead men away from the
true God (cf. Deut 32:17,21).

22. Will the Corinthians provoke the
Lord (Christ here, Jehovah in Deuter¬
onomy) to jealousy as the fathers did?
Can they risk his anger with impunity?
(MNT, pp. 136,137)

23. Meat bought in shops is now
considered. Paul repeats the general
principle of liberty (cf. 6:12), subject¬
ing it to the principle of benefit (ex¬
pedient) and edification. 24. This is the
endeavor that builds up. Wealth (AV)
is an archaism; welfare would be better
today. 25,26. Permission is here granted
for eating any meat sold in the market
(AV, shambles). No troubling of the
conscience by the asking of questions
about the meat is necessary.

27. Finally, the apostle considers the
case of private dinner parties in the
homes of unbelieving friends. The be¬
lievers may eat, asking no question for
conscience sake. 28. But if a "puritanic
fellow guest” (MNT, p. 144) should
nudge the believer and say. This is of¬
fered in sacrifice to idols, then he is to
eat not for his sake that shewed it. In
other words, the believer must volun¬
tarily respect the weaker conscience.
The quotation from Ps 24:1 is not in
the better manuscripts. 29,30. For. Paul
explains the action. What good is there
in his eating if it means his liberty is
blamed? How can grace be said for that
which offends a brother?

31. Therefore introduces the principle
that is all-inclusive in the entire dis¬
cussion. The glory of God is the ultimate
aim. 32. The good of others comes next,
whether Jews, Gentiles, or the church of
God (cf. Rom 14:21). Three separate

621

I CORINTHIANS 10:33-11:3

33. Even as I please all men in all things ,
not seeking mine own profit, but the profit of
many, that they may be saved.

CHAPTER 11

BE ye followers of me, even as I also am of
Christ.

2. Now I praise you, brethren, that ye re¬
member me in all things, and keep the ordi¬
nances, as I delivered mem to you.

3. But I would have you know, that the
head of every man is Christ; and the head of
the woman is the man; and the head of
Christ is God.

groups are in view. 33; 11:1, Paul con¬
cludes with the example of himself and
the Lord. Please does not mean to curry
Javor, but to do that which is for men's
profit (same root as expedient, v. 23).
Our Lord is one who "pleased not him¬
self” (Rom 15:3). This climactically con¬
cludes the discussion. The correct atti¬
tude in the matter, then, is liberty, the
liberty of love for the Lord, for the
truth, and for ones brother. Neither
legality, nor license will do; conditioned
liberty is the principle to follow.

C. The Counsel Concerning the Veil¬
ing of Women in Public Worship. 11:2-
16.

In chapters 11 through 14 Paul turns
to and discusses matters that concern
primarily the public worship of the
church. The section on spiritual gifts
(12:1—14:40) was written in answer to
a question from the church (cf. 12:1,
peri de). The opening chapter is the re¬
sult of personal report (11:18). The
first matter for discussion is the veiling,
or covering, of the heads of women, and
Pauls ruling is that women must cover
their heads during the meeting. He re¬
garded the Corinthian innovation (ap¬
parently some were present in the meet¬
ings bareheaded) as "irreligious rather
than indecorous” (MNT, p. 150), thus
showing that his objections have noth¬
ing to do with social custom. (Some
commentators have appealed to social
custom in order to do away with Pauls
decision here.) The worship meeting alone
is in view. The apostle advances several
reasons for his viewpoint.

1) The Theological Reason. 11:2-6.
Paul first points out that in God's order
the woman is under the man. This does
not, of course, imply inequality of the
sexes (cf. Gal 3:28; Eph 1:3). Sub¬
ordination does not necessarily involve
inequality. Headship is not the same as
lordship. The clue to the standing of
the sexes is found in the last words of I
Cor 11:3. Man is head over the woman
as the Father is head over the Son.
There are four orders in the Word —
personal, family, ecclesiastical, and gov¬
ernmental. Truth relative to each must
be carefully distinguished.

2. I praise you,. A general word of
commendation, which sets the stage for
particular failures. Ordinances (RSV,
traditions). Oral teaching.

3. The head of the woman is the man.

622

I CORINTHIANS 11:4-13

4. Every man praying or prophesying,
having his head covered, dishonored his
head.

5. But every woman that prayeth or
prophesied wid her head uncovered dis¬
honored her head: for dat is even all one as
if she were shaven.

6. For if de woman be not covered, let
her also be shorn: but if it be a shame for a
woman to be shorn or shaven, let her be cov¬
ered.

7. For a man indeed ought not to cover
his head, forasmuch as he is de image and
glory of God: but de woman is de glory of
the man.

8. For de man is not of de woman; but
de woman of de man.

9. Neider was de man created for de
woman; but de woman for de man.

10. For this cause ought de woman to
have power on her head because of de an¬
gels.

11. Nevertheless neider is de man wid-
out de woman, neider de woman widout
de man, in de Lord.

12. For as de woman is of de man, even
so is de man also by de woman; but all
dings of God.

13. Judge in yourselves: is it comely that a
woman pray unto God uncovered?

The theological basis for the wearing of
a covering. Man’s headship goes back
to Gen 3:16. 4. The man, too, has an
order to follow; his head must not be
covered. Men must not preach with deir
hats on! 5. Prayeth or prophesied does
not mean that Paul approved these ac¬
tions by women in public worship.
Rather, he was simply referring to what
was going on at Corinth unauthorized
(cf. 14:34,35). Her head. The woman's
physical head, not her husband. 6. Let
her also be shorn. A disgrace for a
woman. Paul’s ironical words to the re¬
bellious. He is saying, "Make the re¬
proach complete, then."

2) The Biblical Reasons. 11:7-12. The
facts of creation (vv. 7-9,12,13) and de
presence of angels at worship (v. 10)
are brought forward.

7. He is (probably, represents, as in
v. 25) the image and glory of God. This
looks back to Gen 1:26,27. The male
displays the audority of God on earth
(cf. MNT, p. 151). 8,9. The two prepo¬
sitions of and for reveal de place of
the woman. She has her origin and pur¬
pose of life in the man (cf. Gen 2:21-
25). Every woman taking a new name
at her marriage ceremony tacitly affirms
the Pauline teaching. 10. Power, or au¬
thority, means, by an unusual metonymy,
sign of authority. The veil is the sign of
the man's authority. The word for angels
in the expression because of the angels
does not refer to elders (cf. Rev 2:1.
The same word refers to angels in I Cor
4:9). Nor does -it refer to evil angels
(cf. Gen 6:1-4). It refers to the good
angels who are present in worship meet¬
ings, since they live in the presence of
God (cf. I Cor 4:9; Lk 15:7,10; Eph
3:10; I Tim 5:21; Ps 138:1). The in¬
subordination of women in refusing to
acknowledge the authority of their Hus¬
bands would offend the angels who, un¬
der God, guard the created universe (cf.
Col 1:16; Eph 1:21), and know no in¬
subordination.

11,12. Paul gives the other side of
the trud here. The man and the woman
are necessary for each other in de Lord;
in fact, the man must always remember
that he exists by the woman. And both
are of God.

3) The Physical Reason. 11:13-16.
Impropriety, based upon nature itself,
argues for the covering. The word
comely refers to a necessity founded
upon an inner fitness of things (cf. Heb

623

I CORINTHIANS 11:14-18

14. Doth not even nature itself teach you, 2:10; Mt 3:15). It is better rendered

that, if a man have long hair, it is a shame proper .

unto him? ^ ... 14,15. The fact of short hair for men

15. But if a woman have long hair, it is a and long hair for women is a divine sug-

glory to her: for her hair is given her for a gestion in nature itself that the man and

covering. the woman are to heed in their dress in

16. But if any man seem to be conten- the assembly. The words her hair is given

tious, we have no such custom, neither the her for a covering do not mean that

churches of God. the woman’s hair is her covering and

17. Now in this that I declare unto you I that she needs no veil, a view vitiating

praise you not, that ye come together not for the force of 11:2-14. The word for is to

the better, but for the worse. be rendered answering to (cf. Ellicott,

18. For first of all, when ye come together op. cit., p. 208).

in the church, I hear that there be divisions 16. No such custom, i.e., no custom
among you; and I partly believe it. of women worshiping without coverings.

Some say that the custom was peculiar
to Corinth, but Pauls words, neither
the churches of God, argue against this
view. Still others insist that the custom
is not to be applied today (cf. Morris,
op. cit., p. 156; Barclay, op. cit., p. 110).
It should be noted, however, that each
of the reasons given for the wearing of a
veil is taken from permanent facts, last¬
ing as long as the present earthly econ¬
omy (cf. Godet, op. cit., II, 133). Paul
did carry his point, for early church his¬
tory bears witness that in Rome, Antioch,
and Africa the custom became the norm.
A final word: In the final analysis, the
hat, or veil, is not the important thing,
but the subordination for which it
stands. The presence of both is the ideal.

D. The Counsel Concerning the Lords
Supper. 11:17-34.

The Lords Supper, the only act of
, worship for which Christ gave special

direction, receives Paul’s attention now.
It is connected with the previous sec¬
tion by the fact that both matters con¬
cern public worship. It may help in re¬
constructing the situation to realize that
in the early church the Supper was
usually preceded by a fellowship meal,
called the Agape, or Love Feast (cf.
Jude 12). Disorders at the Agape called
forth the apostle’s indignation (vv. 17-
22), a review of past teaching (w. 23-
26), and a stern application of the truth
to the Corinthian assembly (w. 27-34).

1) The Indignation of Paul. 11:17-
22. The fellowship meal was primarily
religious, not social, but abuses had
made it a disgraceful farce.

17. This refers to the following in¬
struction. Their meetings were for the
worse, because they were incurring
judgment as a result of the disorders (cf.
v. 29). 18. Divisions. Better, parties.

624

I CORINTHIANS 11:19-25

19. For there must be also heresies among
you, that they which are approved may be
made manifest among you.

20. When ye come together therefore into
one place, this is not to eat the Lord's sup¬
per.

21. For in eating every one taketh before
other his own supper: and one is hungry, and
another is drunken.

22. What! have ye not houses to eat and
to drink in? or despise ye the church of God,
and shame them that have not? What shall I
say to you? shall I praise you in this? I praise
you not.

23. For I have received of the Lord that
which also I delivered unto you, That the
Lord Jesus, the same night in which he was
betrayed, took bread:

24. And when he had given thanks, he
brake it, and said, Take, eat; this is my body,
which is broken for you: this do in remem¬
brance of me.

25. After the same manner also he took
the cup, when he had supped, saying, This
cup is the new testament in my blood: this
do ye, as oft as ye drink it, in remembrance
of me.

These existed apparently because the
rich, contrary to custom, greedily con¬
sumed their more bountiful provisions
before all the poor came, so that they
would not have to share their food in
visible representation of the unity of the
body. 19. Heresies. Factions, groups with
self-chosen views, is the emphasis and
meaning of the word. These existed, Paul
remarks somewhat resignedly, in order
that the approved (cf, 9:27; 11:28)
might be recognized.

20. It was a supper, but it was not
the Lords (the adjective is emphatic)
supper; that is, it was not a real re¬
enactment of the Last Supper. 21,22.
The indignant question, Have ye not
houses to eat and to drink in? was ad¬
dressed to those who regarded the gath¬
ering simply as a social banquet and
not as a spiritual fellowship meal.

2) The Review of Past Instruction.
11:23-26. The apostle justifies his re¬
buke by reviewing the real and true
significance of the ordinance, tracing the
teaching back to the Lord himself.

23. Paul could not praise them, for
their conduct disagreed with that which
he had received of the Lord (RSV,
from the Lord). He does not make clear
whether he received his instruction di¬
rectly from the Lord or through a source.
The latter is probable.

24. The words take, eat, and the
word broken, occurring in the AV, do
not appear in the best manuscripts. The
bread is distributed first, since it repre¬
sents the incarnation. Then the wine
follows, representing the death that ends
the old covenant and establishes the
new. One tiling is sure: in the words,
this is my body, Paul is not teaching
transubstantiation. The bread certainly
was not the Lord's body at the moment
he said this, nor is the cup the new
covenant literally (v. 25^. TJhe word is
has the common sense of represents” (cf.
v. 7; Jn 8:12; 10:9; I Cor 10:4) ; “as
[the] German has it, not e das ist,' but
*das heiszt’” (MNT, p. 168). For you
emphasizes the sacrificial aspect. In re¬
membrance involves more than just
memory; the word suggests an active
calling to mind. And the phrase of me
is wider than of my death. The person
who did the work is the object of the
calling to mind. The present imperative
do suggests that frequent attendance at
the Lords Supper is a divine command
(cf. Acts 20:7).

25. The new covenant reminds the

625

I CORINTHIANS 11:26-32

26. For as often as ye eat this bread, and
drink this cup, ye do show the Lord’s death
till he come.

27. Wherefore whosoever shall eat this
bread, and drink this cup of the Lord, un¬
worthily, shall be guilty of the body and
blood of the Lord.

28. But let a man examine himself, and so
let him eat of that bread, and drink of that
cup.

29. For he that eateth and drinketh un¬
worthily, eateth and drinketh damnation to
himself, not discerning the Lord’s body.

30. For this cause many are weak and
sickly among you, and many sleep.

31. For if we would judge ourselves, we
should not be judged.

32. But when we are judged, we are chas¬
tened of the Lord, that we should not be
condemned with the world.

hearer of the old Mosaic covenant,
which could only condemn. The Greek
diatheke in contrast to syntheke, the
usual OT word for “covenant,” empha¬
sizes the initiative of God in it. The
new covenant provided an effective re¬
mission of sins. In my blood points to
the sphere and basis of the covenantal
blessings. Barclays suggestive render¬
ing is, “This cup is the new covenant
and it cost my blood” (op. cit. $ p, 114).
The repetition of in remembrance of me
is designed for the disorderly Corin¬
thians; they needed to learn that fellow¬
ship with Christ, not food, was the im¬
portant thing at the Supper.

26. For introduces the reason the
Supper is continually repeated. It is an
acted sermon, for it proclaim [s] (AV,
shew) the Lord’s death. The Supper has
both a backward and a forward look,
since it is to be observed till he come
(cf. Mt 26:29).

3) The Application to the Corin¬
thians. 11:27-34. Paul now applies the
teaching to the disorderly believers.

27. Wherefore introduces the appli¬
cation, a consequence of the instruction.
Unworthily does not refer to the person
of the one partaking, but to the manner
of his partaking. All are unworthy al¬
ways. Guilty of the body and blood of
the Lord. Guilty of sin against the body
and blood. 28. But introduces the proper
alternative, self-judgment. There must
be preparation before participation. 29.
For. The reason that self-judgment, or
confession of sin, must precede the par¬
taking is that otherwise the believer
makes himself liable to judgment (the
meaning of krima; the AV’s damnation
is misleading). Not discerning means
not “rightly judging” (ICC, p. 252; the
verb is found twice in v. 31). That is,
the believer does not recognize the unity
of the body, the Church (cf. 10:16,17;
11:20,21). 30. Judgment had already
come upon some for this cause — abuse
of the Lord’s Table. Some had com¬
mitted sin unto death and already slept
(the verb koimad, sleep, when referring
to death, always refers to the death of
believers; cf. Jn 11:11,12; Acts 7:60;
I Cor 15:6,18,20,51; I Thess 4:13,14,
15; II Pet 3:4). These believers had
not lost their salvation, but they had
lost the privilege of service on the earth.

31. The preventive is to judge our¬
selves rightly. 32. Even God’s judgment,
however, is hot eternal; it is designed to
be family discipline, a chastening of the

626

I CORINTHIANS 11:33-12:1

33. Wherefore, my brethren, when ye
come together to eat, tarry one for another.

34. And if any man hunger, let him eat at
home; that ye come not together unto con¬
demnation. And the rest will I set in order
when I come.

CHAPTER 12

NOW concerning spiritual gifts , brethren, I
would not have you ignorant.

Lord, to prevent condemnation with the
world. Here Paul uses the strong kata -
krino, which does mean to condemn
eternally. 33. Wherefore. Concluding
words follow, a practical appeal to the
Corinthians to remember the unity of
the body in their observance of the
feast. 34. Condemnation is incorrect.
Read, instead, judgment (the word again
is krima, as in v. 29), The rest of the de¬
tails in connection with the Lords Sup¬
per, Paul says, will be set in order at his
next visit.

E. The Counsel Concerning Spiritual
Gifts. 12:1-14:40.

With the familiar peri de (AV, “Now
concerning”) Paul refers to another
question propounded by the Corin¬
thians. The new subject, spiritual gifts,
is linked, however, with the preceding
section by the common relation to pub¬
lic worship. It is important to distinguish
spiritual gifts from spiritual graces - and
spiritual offices. Spiritual graces are fea¬
tures of Christian character. Every be¬
liever is responsible for the development
of all of them (cf. Gal 5:22,23). Spir¬
itual offices are positions in the church
for the administration of its affairs,
whether spiritual oversight of the flock
(elders) or spiritual oversight of tem¬
poralities (deacons; cf. I Tim 3:1-13).
Only certain believers hold spiritual of¬
fice. Spiritual gifts are divine enable¬
ments related to service in the local
church, both unofficial and official serv¬
ice. Every believer possesses a spiritual
gift, but not all believers possess the
same gift (cf. I Cor 12:4-11). The
church at Corinth, certainly no dead
church, was in danger of abusing its
privileges by an overemphasis on cer¬
tain of the spectacular gifts. The apostle
first sets forth the unity and diversity of
the gifts (12:1-31 a), next the primacy
of love over the seeking of gifts (12:31 b
—13:13), and finally evaluation and
regulation of the exercise of the gifts of
prophecy and tongues (14:1-40).

1) The Validity of Utterance. 12:1-
3. Payl gives the church an opening
word of admonition to aid them in de¬
termining genuine spiritual utterance.
The pagan background of the Corin¬
thians would have been no help to them
in this matter.

1. Spiritual gifts (lit., the spiritual
things) does not refer to spiritual men
(cf. F. W. Grosheide, Commentary on

627

I CORINTHIANS 12:2-10

2. Ye know that ye were Gentiles, carried
away unto these dumb idols, even as ye were
led.

3. Wherefore I give you to understand,
that no man speaking by the Spirit of God
calleth Jesus accursed: and that no man can
say that Jesus is the Lord, but by the Holy
Ghost.

4. Now there are diversities of gifts, but
the same Spirit.

5. And there are differences of administra¬
tions, but the same Lord.

6. And there are diversities of operations,
but it is the same God which worketh all in
all.

7. But the manifestation of the Spirit is
given to every man to profit withal.

8. For to one is given by the Spirit the
word of wisdom; to another the word, of
knowledge by the same Spirit;

9. To another faith by the same Spirit; to
another the gifts of healing by the same
Spirit;

10. To another the working of miracles;
to another prophecy; to another discerning
of spirits; to another divers kinds of tongues;
to another the interpretation of tongues:

the First Epistle to the Corinthians, p.
278, although Grosheide himself does not
hold this view); nor simply to the spir¬
ituals (G. Campbell Morgan, The Corin¬
thian Letters of Paul, pp. 145,146). The
word gifts in verse 4, as well as Paul's
words in 14:1 (the neuter gender should
be noted), support the supplying of the
word gifts (AV; RSV). 2,3. Wherefore,
because of their need of instruction,
they are to understand, that no man
speaking by the Spirit of God calleth
Jesus accursed (the negative criterion):
and that no man can say that Jesus is
the Lord, but by the Holy Ghost (the
positive criterion). The apostle, of course,
refers to utterance that comes from the
heart (cf. Mt 26:22,25).

2) The Unity of the Gifts. 12:4-11.
After the short digression Paul looks
first at the unity of the gifts, a unity of
source and purpose.

4-6. Gifts. Greek charismaton, con¬
nected with the word charts, “grace,”
has been rendered grace-gifts not inap¬
propriately. The word is used here in
its technical sense of spiritual gifts.
Viewed (1) as from the Spirit, they are
gifts; (2) as from the Lord, administra¬
tions, or services, to the assembly; (3)
as from the Father, operations, or su¬
pernatural workings. 7. Given to every
man distinguishes gift from office (cf.
I Pet 4:10).

8-10. Certain of the gifts tire now
listed. 8. The word of wisdom, probably
a temporary gift like apostleship, had to
do with the communication of spiritual
wisdom, such as is contained in the
Epistles. It was necessary in the early
days when the church possessed no NT.
The word of knowledge had to do with
truth of a more practical character (the
practical sections of the Epistles); it,
too, was a temporary gift. The Word of
God is sufficient now. 9. Faith. Not to
be confused with saving faith, the pos¬
session of every Christian. This is the
faith that manifests itself in unusual
deeds of trust (cf. 13:2). The faith of
a George Mueller, or of a Hudson Tay¬
lor, would qualify. Gifts of healing. Not
to be confused with the work of so-
called divine healers today. This gift of
healing provided restoration of life,
which is beyond the power of 'divine
healers' (cf. Acts 9:40; 20:9). The Word
teaches divine healing according to a
pattern (cf. Jas 5:14,15); it does not
contemplate ‘divine healers.' 10. Proph¬
ecy. The gift of foretelling and forth-

628

I CORINTHIANS 12:11-20

11. But ail these worketh that one and the
selfsame Spirit, dividing to every man sever¬
ally as he will.

12. For as the body is one, and hath many
members, and all the members of that one
body, being many, are one body: so also is
Christ.

13. For by one Spirit are we all baptized
into one body, whether we be Jews or Gen¬
tiles, whether we be bond or free; and have
been all made to drink into one Spirit.

14. For the body is not one member, but
many.

15. If the foot shall say. Because I am not
the hand, I am not of the body; is it there¬
fore not of the body?

16. And if the ear shall say. Because I am
not the eye, I am not of the body; is it there¬
fore not of the body?

17. If the whole body were an eye, where
were the hearing? If the whole were hearing,
where were the smelling?

18. But now hath God set the members
every one of them in the body, as it hath
pleased him.

19. And if they were all one member,
where were the body?

20. But now are they many members, yet
but one body.

telling new revelation from God was also
temporary, needed when the canon was
incomplete. No further revelation is now
needed; the proclamation and teaching
of the completed revelation is the task
of the church today. Discerning of spirits
is now done by the Spirit through the
Word. Tongues and interpretations were
also temporary (see following discus¬
sion), having to do with known lan¬
guages rather than with ecstatic utter¬
ance, although the question of speaking
in tongues is a moot one,

11. As he will. The Spirit is the sov¬
ereign dispenser of the gifts. The words
are a key to the following section, show¬
ing those apparently more favored in
the gifts that there is no self-merit in
them, and those less favored that there
is no lack of importance for them (cf.
Godet, op. cit. 7 II, 206).

3) The Diversity of the Gifts. 12:12-
31 a. Using the illustration of the human
body, Paul describes the relation of
gifted believers to one another and to
Christ in the Church, his body.

12. For introduces the explanation of
the unity in diversity and diversity in
unity of believers in the body. That
Christ gives his name to the body is
seen in the words so also is Christ (lit.,
the Christ). 13. For gives the reason for
the union, the baptism of the Spirit into
one body. By one Spirit (lit., in one
Spirit; cf. Mt 3:11; Lk 3:16; Acts 1:5)
expresses the sphere of the union ef¬
fected by baptism. One body is the end
to which the act is directed (cf. ICC,
p. 272). The aorist tense in baptized
clearly indicates that the action is a past
fact true of all believers (even the car¬
nal Corinthians; cf. I Cor 3:1-3), never
to be repeated. In fact, the baptism that
unites to Christ is not to be sought; it
has been wrought already for all. As a
consequence of this union with Christ,
believers have been all made to drink
into one Spirit. Union with him neces¬
sarily involves the Spirits indwelling.

14-20. The illustration of the body is
developed in these verses, with empha¬
sis upon the diversity of the members
for the sake of the apparently inferior
ones, who thought their gifts were not
important. The key thought is: The body
is not one member, but many (v. 14), and
the members have been set . . . in the
body, as it pleased him (v. 18). Hence,
the seemingly inferior were not to envy
the seemingly superior.

21-24. The dependent relation of the

629

I CORINTHIANS 12:21 - 13:1

21. And the eye cannot say unto the hand,
I have no need of thee: nor again the head to
the feet, I have no need of you.

22. Nay, much more those members of
the body, which seem to be more feeble, are
necessary:

23. And those members of the body,
which we think to be less honorable, upon
these we bestow more abundant honor; and
our uncomely parts have more abundant
comeliness.

24. For our comely parts have no need:
but God hath tempered the body together,
having given more abundant honor to that
part which lacked:

25. That there should be no schism in the
body; but that the members should have the
same care one for another.

26. And whether one member suffer, all
the members suffer with it; or one member
be honored, all the members rejoice with it.

27. Now ye are the body of Christ, and
members in particular.

28. And God hath set some in the church,
first apostles, secondarily prophets, thirdly
teachers, after that miracles, then gifts of
healings, helps, governments, diversities of
tongues.

29. Are all apostles? are all prophets? are
all teachers? are all workers of miracles?

30. Have all the gifts of healing? do all
speak with tongues? do all interpret?

31. But covet earnestly the best gifts: and
yet show I unto you a more excellent way.

CHAPTER 13

THOUGH I speak with the tongues of men
and of angels, and have not charity, I am be¬
come as sounding brass, or a tinkling cym¬
bal.

members comes to the fore here. Seem¬
ingly superior members (having the
more spectacular gifts) must not disdain
the seemingly inferior. Actually, Paul
says, the uncomely parts of the human
body have the most attention (by way
of clothing), and according to this anal¬
ogy the seemingly inferior can expect
from God the same equalization of dig¬
nity in the one body, the Church. In
fact, this is just what God has done, for
he has tempered the body together. Tem¬
pered refers to the mingling of two ele¬
ments so that they become a compound,
such as wine and water (A-S, p. 245).
The body is a unity.

25. That. The purpose of the unity
is (negatively) that there be no schism
(cf. 1:10; 11:18), or division, in the
body; and (positively) that the members
should have the same care one for an¬
other. 26. The natural results of the per¬
fect blending of the members are fellow
suffering and fellow rejoicing.

27. The body of Christ (lit., body of
Christ; there is no definite article) does
not refer to the local church at Corinth,
for there are not many bodies, a thought
contrary to the context. Rather, it points
to the quality of the whole, which each
of them individually helps to constitute
(ICC, p. 277). 28. A further listing of
the gifts, including several not found in
verses 4-11. First, secondarily, and
thirdly refer to rank, but the after that
and then probably do not.

29,30. The questions refer the reader
to 12:14,27. And in these verses Paul
strikes a deathblow to the theory that
speaking in tongues is the sign of the
possession of the Spirit, for the answer
*No” is expected to each question (cf.
Greek). 31. The best gifts (lit., the
greater gifts) refers to teaching, helps,
etc. Tongues is significantly put at the
end of the list. This inferior significance
of tongues Paul will develop in chapter
14. In the meantime, he says he will de¬
scribe a pursuit that is more important
than the pursuit of any spiritual gift.

4) The Primacy of Love over Gifts.
12:31 b—13:13. The last clause of chap¬
ter 12 has been misunderstood. Many
feel that Paul is here showing how the
gifts are to be ministered, i.e., in love.
However^ the use of way (hodos) in the
sense of “a road” instead of way (tropos)
in the sense of “manner,” and the state¬
ment of 14:1, indicate that Paul is,
rather, pointing out a path of life su¬
perior to a life spent in the seeking and

630

I CORINTHIANS 13:2-4

2. And though I have the gift of proph- displaying of spiritual gifts. In a sense,

ecy, and understand all mysteries, and all then, there is a parenthesis in the argu-

knowledge; and though I have all faith, so ment, but a closely related one. The

that I could remove mountains, and have not thought is this: In all your exercise in

charity, I am nothing. gifts, be sure to understand their proper

3. And though I bestow all my goods to place in the over-all scheme of things,

feed the poor, and though I give my body to Love is the pre-eminent thing (31b-

be burned, and have not charity, it profiteth 13:3), containing noble properties (vv.

me nothing. 4-7), and it abides permanently (vv f 8-

4. Charity suffereth long, and is kind; , 13 )- Jt Provides the answer to the age-

charity envieth not; charity vaunteth not it- \ on 8 Question, What is the summum

self, is not puffed up, honum?

1. Tongues of men and of angels.
Probably the gift of tongues. Charity.
Better, love, but it is a love that in¬
cludes charity! Sounding brass (MNT,
noisy gong). Paul's point is that power of
expression is not determined by diction,
phraseology, and style; it is determined
by depth of heart. 2. The apostle as¬
cends from tongues to prophecy, knowl¬
edge, and faith (cf. 12:8-10). Love is
greater than faith, because the end is
greater than the means (cf. Lk 9:54).
Nothing. “Not oatheis , nobody, but an '
absolute zero" (A. T. Robertson, op. cit.,
IV, 177).

3. The thought moves from gifts to
acts which seem to be expressions of
love, one a great act of philanthropy
and the other an act of martyrdom. In¬
stead of to be burned, many good manu¬
scripts have, that I may glory. But on
the whole it seems that the AV render¬
ing represents the genuine reading.
There may be an allusion here to the
Indian, Zarmano-chegas, who burned
himself in public on a funeral pyre and
had the inscription put on his monu¬
ment in Athens, “Zarmano-chegas, an
Indian from Bargosa, according to the
traditional customs of the Indians, made
himself immortal and lies Here" (Bar¬
clay, op. cit., p. 132). Such exhibition¬
ism, or ‘showboating/ as moderns would
say, was just egoism. The spirit of self
can be introduced into the greatest of
human acts. This profiteth nothing.

4-7. A description of the nature of
love, with its noble properties, follows.
One might almost say that love is per¬
sonified here, since the description is
practically a description of the life and
character of Jesus Christ. However, the
picture is directly related to the Corin¬
thians. The observance of the truths of
this chapter, as will be noted in the fol¬
lowing remarks, would have solved their
problems. Charity suffereth long, and is
kind may be a summary statement of
the section, with the next eight qual¬
ities related to longsuffering and the next

031

I CORINTHIANS 13:5-10

5. Doth not behave itself unseemly, seek-
eth not her own, is not easily provoked,
thinketh no evil;

6. Rejoiceth not in iniquity, but rejoiceth
in the truth;

7. Beareth all things, believeth all things,
hopeth all things, endureth all things.

8. Charity never faileth: but whether
there be prophecies, they shall fail; whether
there be tongues, they shall cease; whether
there be knowledge, it shall vanish away.

9. For we know in part, and we prophesy
in part.

10. But when that which is perfect is
come, then that which is in part shall be
done away.

four to kindness. Envieth not (MNT,
knows no jealousy) is related to the atti¬
tude of the brethren who felt that their
gifts were inferior (12:14-17). Love
would have solved that problem. Vaunt-
eth not itself. Literally, does not play
the braggart. This is related to 12:21-
26. Puffed up clearly points to the open¬
ing section of the book (1:10-4:21).

5. The words doth not behave itself
unseemly are clearly related to several
sections in the book (cf. 7:36; 11:2-
16,17-34). Seeketh not her own would
have been the answer to the problem
of meats sacrificed to idols (cf. 8:1—
11:1). Is not easily provoked is not
strong enough; there is no easily in the
Greek text. A translator with a short
temper must have been responsible for
the AV rendering! This property of love
would have solved the problem of the
lawsuits (cf. 6:1-11). Thinketh no evil.
Or, plots no evil 6. Rejoiceth not in
iniquity suggests the problem of im¬
morality and lack of discipline of it in
5:1-13.

7. Believeth all things does not in¬
clude gullibility. It means, rather, that
the believer is not to be suspicious. If,
however, sin is evident, the believer
must judge it and support its discipline.
From this description of love, it is evi¬
dent that Moffatt is right in saying,
"The lyric is thus a lancet.” Paul was
probing into the open sore of sin in the
Corinthian church with this beautiful
description of the one thing, love, that
would have met all the believers' prob¬
lems.

8-13. In the remaining verses the
permanence of love is expounded. Love,
unlike the gifts of prophecy, tongues,
and knowledge, never fails, nor ceases
its activity. The AV is weak in verse 8,
being guilty of rendering two different
Greek words by the same English word
fail, as well as one Greek word occur¬
ring twice by two different English
words, fail and vanish away. Fortun¬
ately the sense is not greatly affected by
the variations. The point of verse 8 is
that there will come a time when the
gifts mentioned will be done away with,
or cease.

9. The for introduces the explanation
of why the gifts will pass away. A time
of perfected knowledge and prophecy
is coming. 10, That which is perfect can¬
not be a reference to the completion of
thev canon of Scripture; otherwise we
now, living in the age of the completed
canon, would see more clearly than Paul

632

I CORINTHIANS 13:11-13

11. When I was a child, I spake as a child,
I understood as a child, I thought as a child:
but when I became a man, I put away child¬
ish things.

12. For now we see through a glass,
darkly; but then face to face: now I know in
part; but then shall I know even as also I am
known.

13. And now abideth faith, hope, charity,
these three; but the greatest of these is char¬
ity.

did (v. 9). Even the most self-satisfied
and opinionated of theologians would
hardly admit that. The coming of that
which is perfect can only be a reference
to the Lords second coming. That event
will mark the end of the exercise of
prophecy, tongues, and knowledge. How
then can one speak of these gifts as
temporary? The following verse will an¬
swer the question.

11. It is extremely important to an
understanding of Pauls thought to no¬
tice the force of the illustration he in¬
troduces at this point. The illustration is
designed to show the character of the
period between the two comings of
Christ. With reference to these par¬
ticular gifts, it may be likened to the
growing up of a person from infancy to
manhood. The special and spectacular
gifts were necessary in the early stages
of the growth of the true church (cf.
Eph 4:7-16) for purposes of authenti¬
cation (cf. Heb 2:3,4) and edification
(I Cor 14:3) when there was no NT to
give light. They were the ‘baby talk* of
the church. As history has abundantly
verified, with the Word and growing
maturity, there came to be no need for
such gifts. Today it is questionable that
there exists anywhere the Scriptural
exercise of the three gifts referred to by
Paul in this passage. I spake (lit., was
speaking , or used to speak) possibly re¬
fers specifically to tongues, I understood
to prophecy, and I thought to knowl¬
edge. One cannot be dogmatic about
it, however. I put away childish things
(lit., have put away , the perfect tense
stressing the results of the action) looks
ultimately to the coming of that which
is perfect (v. 10).

12. For. Paul explains that the pres¬
ent time is the infant stage. Now might
be rendered at the present moment (the
word arti usually refers to the present
time in contrast to past or future time).
In the light of the fact that the Corin¬
thians saw only darkly and in part
through the exercise of the gifts, why
should they have gloried so in that
which was fragmentary?

13. Now (mini refers to time gen¬
erally without reference to other times,
but here it may well be logical and
not temporal, being rendered so then)
Abideth faith, hope, and love. These vir¬
tues outlast the gifts and, consequently,
are to be cultivated more earnestly. It
is not true that “Faith will vanish into
sight, Hope will be emptied in delight,”
for all abide eternally. How shall faith

633

I CORINTHIANS 14:1

CHAPTER 14

FOLLOW after charity, and desire spiritual
gifts, but rather that ye may prophesy.

and hope abide? Godet has hit upon the
meaning: “The permanent essence of
the creature is to have nothing of its
own, to be eternally helpless and poor.
... It is not once for all, it is continually
that in eternity faith changes into vision
and hope into possession. These two
virtues, therefore, abide to live again
unceasingly” (op. cit. } II, 261). Love is
the greatest force in the universe, and
its true source and clearest expression is
Golgotha. One under the spell of that
love cannot help singing, with adora¬
tion:

“Were the whole realm of nature mine.

That were a present far too small;
Love so amazing, so divine,

Demands my soul, my life, my all.”

5) The Superiority of Prophecy, and
the Public Worship of the Church. 14:1-
36. Apparently a major cause of the dis¬
order in the church involved the misuse
of the gift of tongues. The apostle deals
with the matter in this .chapter. He af¬
firms the superiority of prophecy to
tongues (vv. 1-25), then adds directions
for the exercise of the gifts (vv. 26-33)
and for the regulation of the participa¬
tion of women in the assembly meeting
(vv. 34-36). A resume and a conclusion
follow (vv. 37-40).

No one who has investigated the na¬
ture of the gift of tongues would care
to be dogmatic about the matter. The
present exposition of this chapter fol¬
lows the view that the gift of tongues
was the ability to speak in known lan¬
guages, not in ecstatic speech. (The
AV’s unknown is not found in the Greek
text, which reads simply tongues, or
tongue, as the case may be.) Most mod¬
ern commentators take the view that the
gift involved ecstatic speech (cf. MNT,
pp. 206-225; Morris, op. cit., pp. 172,
173, 190-198). There are some factors,
however, which cast some doubt on the
correctness of this interpretation.

In the first place, it seems clear that
the speaking in tongues recorded in Acts
was in known languages (cf. Acts 2:4,
8,11). In view of the fact that Luke
was a close companion of Paul (he may
even have been in Corinth) and wrote
Acts after the Corinthian correspond¬
ence, it would seem logical for him to
note the distinction between the phe¬
nomenon in Acts and that in Corinth, if
any existed. In other words, I Corin¬
thians should be interpreted by Acts,
the unknown by the Known, a good

634

I CORINTHIANS 14:2-5

2. For he that speaketh in an unknown hermeneutical principle. Furthermore

tongue speaketh not unto men, but unto the terminology of Paul is identical with
God: for no man understandeth him; how- that of Luke in Acts, although Luke
beit in the spirit he speaketh mysteries. further defines his terminology. Paul

3. But he that prophesieth speaketh unto uses the Greek word glossa, meaning

men to edification, and exhortation, and tongue; Luke uses this word and further
comfort. defines it as being a dialektos (Acts

4. He that speaketh in an unknown 1:19; 2:6,8; 21:40; 22:2; 26:14), a word

tongue edifieth himself; but he that prophe- which in every case refers to a language
sieth edifieth the church. of a nation or a region (cf. Arndt, p.

5. I would that ye all spake with tongues, I<: is quite unlikely that the phe-

but rather that ye prophesied: for greater is ^? mena > described by the two writers in
he that prophesieth than he that speaketh identical terms, would be dissimilar,
with tongues, except he interpret, that the . is i e in * ent die gift was that
church may receive edifying. s houId be a sign to the Jews ( I Cor

14:21,22), as prophesied in the OT
(cf. Isa 28:11), as well as a suggestion
regarding the method of fulfilling the
commission of Acts 1:8. At Pentecost
there was inaugurated a work of the
Spirit that would reverse the curse of
Babel (cf. Gen 11:1-9), when there oc¬
curred the confusion of [known] tongues.
Thus, there was a double edge in
the conferring of the gift. It was a sign
to provoke the Jews (in every case of
the occurrence of the gift in Acts, Jews
were present; cf. Acts 2:4ff.; 8:17,18;
10:46; 19:6), and a signal of a work of
God which would unite the redeemed
under the banner of King Messiah in
his coming kingdom. To introduce ec¬
static language into the picture only
serves to introduce confusion in more
ways tlian one. Additional points in sup¬
port of the thesis that the tongues were
known languages are set forth in the
exposition of the section.

1. The opening verse, which contains
no connecting particle, is a reaffirmation
of the content of 12:31b — 13:13 with
a view to transition. Follow after (lit.,
pursue) is stronger than desire. It ap¬
pears from this statement that, while
spiritual gifts are sovereignly bestowed,
they are not necessarily granted in every
case at conversion. Rather points to Pauls
evaluation of prophecy in contrast to
tongues. Speaking in tongues does not
build up (w. 2-5), does not benefit
without interpretation (w. 6-15); in
fact, only befuddles (vv. 16-19). 2. An
unknown tongue (lit., a tongue). The
words for no man understandeth him re¬
fer to speaking in the tongue without an
interpreter. 3-5. The apostle’s evaluation
is clear. Prophecy is greater than tongues
except he interpret. In the case of inter¬
pretation, the speaking in tongues as¬
sumed practically the character of proph¬
ecy. (Is this why the two are often

635

I CORINTHIANS 14:6-22

6. Now, brethren, if I come unto you
speaking with tongues, what shall I profit
you, except I shall speak to you either by
revelation, or by knowledge, or by prophe¬
sying, or by doctrine?

7. And even things without life giving
sound, whether pipe or harp, except they
give a distinction in the sounds, how shall it
be known what is piped or harped?

8. For if the trumpet give an uncertain
sound, who shall prepare himself to the bat¬
tle?

9. So likewise ye, except ye utter by the
tongue words easy to be understood, how
shall it be known what is spoken? for ye shall,
speak into the air.

10. There are, it may be, so many kinds of
voices in the world, and none of them is
without signification.

11. Therefore if I know not the meaning
of the voice, I shall be unto him that speak-
eth a barbarian, and he that speaketh shall
be a barbarian unto me.

12. Even so ye, forasmuch as ye are zeal¬
ous of spiritual gifts, seek that ye may excel
to the edifying of the church.

13. Wherefore let him that speaketh in an
unknown tongue pray that he may interpret.

14. For if I pray in an unknown tongue,
my spirit prayeth, but my understanding is
unfruitful.

15. What is it then? I will pray with the
spirit, and I will pray with the understand¬
ing also: I will sing with the spirit, and I will
sing with the understanding also.

16. Else, when thou shalt bless with the
spirit, how shall he that occupieth the room
of the unlearned say Amen at thy giving of
thanks, seeing he understandeth not what
thou sayest?

17. For thou verily give$t thanks well, but
the other, is not edified.

18. I thank my God, I speak with tongues
more than ye all:

19. Yet in the church I had rather speak
five words with my understanding, that by
my voice I might teach others also, than ten
thousand words in an unknown tongue.

20. Brethren, be not children in under¬
standing: howbeit in malice be ye children,
but in understanding be men.

21. In the law it is written. With men of
other tongues and other lips will I speak
unto this people; and yet for all that will
they not hear me, saith the Lord.

22. Wherefore tongues are for a sign, not
to them that believe, but to them that be¬
lieve not: but prophesying serveth not for
them that believe not, but for them which
believe.

connected in Acts? Cf. Acts 10:46:
19:6.)

6-15. The uselessness of tongues with¬
out interpretation Paul illustrates with
facts drawn from life. Revelation pre¬
cedes prophesying and knowledge pre¬
cedes doctrine (ht., teaching).

7. Distinction in the sounds is neces¬
sary in music and in speaking; otherwise
there is no understanding. 9. So likewise
ye introduces the application of the il¬
lustration. 10,11, A further illustration in
the realm of languages; and the point is,
“Speech is useless to the hearer, unless
he understands it” (ICC, p. 310). 12.
Even so ye introduces the conclusion of
the argument from the illustrations. Edi¬
fication is the aim of spiritual gifts.

13,14. There should be prayer for the
gift of interpretation by the one speak¬
ing in tongues. Otherwise my spirit
prayeth, but my understanding (lit., my
mind) is unfruitful. That is, it gains no
fruit in the understanding of the listen¬
ers. 15. To pray with the understanding
also means to pray so that there is
fruit in the understanding of the hearers,
as the following verses indicate. Intelli¬
gible speech is essential. 16. He that oc¬
cupieth the room of the unlearned prob¬
ably refers to the one who does not have
the gift of tongues or interpretation, or
perhaps to one who is merely an inquirer
(cf. F. F. Bruce, Commentary on the
Book of the Acts , p. 102; Morris, op. cit. f
pp. 195,196). The rank and file are re¬
ferred to.

18,19. Pauls preference is clear. How¬
ever much he may use tongues outside
the assembly (publicly or privately), in
the church (emphatic in the Greek) he
must speak with understanding in order
to teach others.

20-25. Paul has pointed out the su¬
periority of prophecy for the insiders,
and now he discusses its superiority for
the outsiders.

21,22. The apostle introduces a free
quotation from the law (the OT is indi¬
cated by law here) to‘ show that tongues
are intended to be a sign of God s pres¬
ence with others than the Jews. In Isa
28:11,12, the place of the quotation, the
Assyrians are referred to as the men of
other tongues. Thus, the gift is designed
primarily for the unbelieving. In the
Acts this gift is mentioned four times
(“saw” in Acts 8:18 seems to suggest that
there was some outward sign in Samaria),
and in each case Jews were present. It
was the intention of God to indicate to
this unbelieving group that he was with

636

I CORINTHIANS 14:23-33

23. If therefore the whole church be come
together into one place, and all speak with
tongues, and there come in those that are
unlearned, or unbelievers, will they not say
that ye are mad?

24. But if all prophesy, and there come in
one that believeth not, or one unlearned, he
is convinced of all, he is judged of all:

25. And thus are the secrets of his heart
made manifest; and so falling down on his
face he will worship God, and report that
God is in you of a truth.

26. How is it then, brethren? when ye
come together, every one of you hath a
psalm, hath a doctrine, hath a tongue, hath a
revelation, hath an interpretation. Let all
things be done unto edifying.

27. If any man speak in an unknown
tongue, let it be by two, or at the most by
three, and that by course; and let one inter¬
pret.

28. But if there be no interpreter, let him
keep silence in the church; and let him speak
to himself, and to God.

29. Let the prophets speak two or three,
and let the other judge.

30. If any thing be revealed to another
that sitteth by, let the first hold his peace.

31. For ye may all prophesy one by one,
that all may learn, and all may be comforted.

32. And the spirits of the prophets are
subject to the prophets.

33. For God is not the author of confu¬
sion, but of peace, as in all churches of the
saints.

the new movement. It is quite clear that
known languages, such as were used at
Pentecost, were the only suitable signs to
hard-to-be-convinced Jews. Ecstatic lan¬
guage admits of too many natural ex-
lanations, not the least of which is the
nown historical fact that non-Christian
groups have frequently so spoken (MNT,
pp. 208,209).

23-25. Paul describes the differing ef¬
fects of tongues and prophecy on out¬
siders, indicating the superiority of
prophecy. There is no contradiction here
with 14:22, as appears at first glance
(tongues provide no help to the unbe¬
lieving, whereas prophecy seems to be
a help to them). In the latter verse, in¬
dividuals who have heard and rejected
the truth are in view, as the compari¬
son with the rebellious Israelites shows,
whereas in the following verses first-time
hearers are in view (ICC, p. 319).
Prophecy leads to a conviction of one's
sinful condition, a judgment (lit., ex¬
amined), and a manifestation of the se¬
crets of the heart. The result is worship,
the true object of all ministry (cf. Mt
14:33).

26-33. Instruction for the exercise of
the gifts is given here. The section is
important because it is “the most inti¬
mate glimpse we have of the early
church at worship” (Morris, op. cit.,
pp. 198,199). What a contrast is found
here with the formal and inflexible order
of service that prevails in most of Chris¬
tendom today! Barclay, in commenting
upon this freedom and informality,
points out two facts that emerge here.
First, “Clearly the early church had no
professional ministry” (op. cit., p. 149).
Second, in the service itself “there was
clearly no settled order at all” (ibid., p.
150). The early believers did not come
to the worship meeting to hear a ser¬
mon from one man or simply to receive;
they came to give. Much has been lost
by the renouncement of these privileges.

26,27. Every one points to free par¬
ticipation, but because such freedom
might lead to disorder, Paul counsels
Let all things be done unto edifying. The
speaking is to be by course (lit., in turn).
28,29. Tongues were not to be exercised
unless an interpreter was present, and
at the most only three were to partici¬
pate. Apparently the directions for pro¬
phesying were more lenient. 32,33. The
prophetic impulses are subject to the
prophets, that is, the ones uttering the
prophecies. Self-control must always be

637

I CORINTHIANS 14:34-15:1

34. Let your women keep silence in the
churches: for it is not permitted unto them
to speak; but they are commanded to be
under obedience, as also saith the law.

35. And if they will learn any thing, let
them ask their husbands at home: for it is a
shame for women to speak in the church.

36. What! came the word of God out from
you? or came it unto you only?

37. If any man think himself to be a
prophet, or spiritual, let him acknowledge
that the things that I write unto you are the
commandments of the Lord.

38. But if any man be ignorant, let him be
ignorant.

39. Wherefore, brethren, covet to proph¬
esy, and forbid not to speak with tongues.

40. Let all things be done decently and in
order.

CHAPTER 15

MOREOVER, brethren, I declare unto you
the gospel which I preached unto you, which
also ye have received, and wherein ye stand;

present; otherwise confusion might re¬
sult.

34,35. A word for the women is in¬
serted here, possibly because of unwar¬
ranted intrusion of some into the wor¬
ship of the church. They were to keep
silence (cf. I Tim 2:12). Even if, as
some think, women were permitted to
pray and prophesy in the early church
(cf. 11:5, although it must be remem¬
bered that prophecy was a temporary
gift), other speaking was not allowed.
Paul says nothing about spinsters who
have no husbands at home!

36. The apostle gives an indignant re¬
sponse to the implied suggestion that
Corinth had the right to be different from
other churches. The Corinthian believers
had no unique authority and place.

6) The Conclusion. 14:37-40. A Re
sum6 and conclusion, opening with a
strong statement of authority. 38. Let
him be ignorant. The one ignorant of
Pauls words was to be left in his con¬
dition. The correct translation, however,
may be, he is ignored , i.e., by God
(based upon a variant reading in good
manuscripts). 40. Decently may refer to
the behavior of women and the observ¬
ance of the Lords Supper (11:2-34),
and in order may refer to spiritual gifts
(12:1-14:40).

F. The Counsel Concerning the Doc¬
trine of the Resurrection. 15:1-58.

In approaching this chapter it is help¬
ful to nave some conception of the
Greek view of life. In general the Greeks
believed in the immortality of the soul,
but they did not accept the resurrection
of the body. To them the resurrection
of the body was unthinkable in view of
the fact that they held the body to be
the source of man’s weakness and sin.
Death, therefore, was very welcome,
since by it the soul would be liberated
from the body; but resurrection was not
welcome, because this would constitute
another descent of the soul into the
grave of the body. This was the skepti¬
cism that Paul faced at Athens (cf. Acts
17:31,32) and that the Christian faces
in the modem world. James S. Stewart,
Professor of New Testament at the Uni¬
versity of Edinburgh, hasjput the time¬
less conflict succinctly, ‘Twenty cen¬
turies have echoed the laughter of
Areopagus.”

1) The Certainty of the Resurrec¬
tion. 15:1-34. The problem at Corinth

638

I CORINTHIANS 15:2-4

2. By which also ye are saved, if ye keep
in memory what I preached unto you, unless
ye have believed in vain,

3. For I delivered unto you first of all that
which I also received, how that Christ died
for our sins according to the Scriptures;

4. And that he was buried, and that he
rose again the third day according to the
Scriptures:

developed in the. Christian church. The
believers had accepted resurrection, at
least in the case of Christ; but under
the influence of Greek thought, some
doubted the bodily resurrection of
Christians. Therefore, the apostle wrote
to combat the doctrinal weakness. His
method is fairly clear. He first considers
the certainty of the resurrection, devel¬
oping the necessary connection between
Christ's resurrection and the resurrec¬
tion of believers (vv. 1-34). He follows
with a consideration of certain objec¬
tions (vv. 35-57). Then he concludes
with an appeal (v. 58).

1,2. Moreover introduces the new sub¬
ject, the resurrection, an integral part of
the gospel. Ye are saved (Gr., present
tense) may refer to continual salvation
from the power of sin in the lives of be¬
lievers, or it may refer to the day-by¬
day salvation of the inhabitants of
Corinth as they received the message
and formed part of the church of Jesus
Christ. Believed in vain does not indi¬
cate loss of salvation as a possibility.
The apostle means either that a faith
that does not persevere is not true sav¬
ing faith, or that a faith lodged in a
purported resurrection of the Messiah
would be groundless if the message of
Christs resurrection were untrue. The
latter interpretation is probably correct.
If Christ was not crucified and resur¬
rected, salvation is impossible.

3,4. First of all (lit., among the first
things) refers to importance, not time.
The substance of Paul's message is con¬
tained in the four that’s following re¬
ceived, and it includes Christ's death,
burial, resurrection, and appearances.
These things make up the Gospel. For
our sins according to the scriptures must
be understood in the light of passages
such as Isaiah 53. The preposition for
(Gr., hyper ,. which modem grammar¬
ians now recognize may denote substi¬
tution) suggests his <Jeath in our stead.
The word buried, the only reference to
his burial outside the Gospels, with the
exception of Paul's words in Acts 13:29
(cf. Acts 2:29), blasts the swoon theory
of our Lord's death. He really died. It
also leads naturally to the empty tomb,
a witness for the Resurrection which has
never been effectively refuted. Rose
again, a perfect tense, implies abiding
results. (On the problem of translation
in view of the definite time phrase, the
third day, see James Hope Moulton's
A Grammar of New Testament Greek ,
X, 137.)

639

I CORINTHIANS 15:5-15

5. And that he was seen of Cephas, then
of the twelve:

6. After that, he was seen of above five
hundred brethren at once; of whom the
greater part remain unto this present, but
some are fallen asleep.

7. After that, he was seen of James; then
of all the apostles.

8. And last of all he was seen of me also,
as of one bom out of due time.

9. For I am the least of the apostles, that
am not meet to be called an apostle, because
I persecuted the church of God.

10. But by the grace of God I am what I
am: and his grace which was bestowed upon
me was not in vain; but I labored more
abundantly than they all: yet not I, but the
grace of God which was with me.

11. Therefore whether it were I or they,
so we preach, and so ye believed.

12. Now if Christ be preached that he
rose from the dead, how say some among you
that there is no resurrection of the dead?

13. But if there be ho resurrection of the
dead, then is Christ not risen:

14. And if Christ be not risen, then is our
preaching vain, and your faith is also vain.

15. Yea, and we are found false witnesses
of God; because we have testified of God
that he raised up Christ: whom he raised not
up, if so be that the dead rise not.

5. And that he was seen introduces
evidence outside the NT Scriptures. 6.
The reference to the greater part who
remain unto this present has immense
apologetic value. The resurrection story
was undisputed, so far as we know,
twenty-five years later! The appearance
may be that of Mt 28:16-20. 7. This
James was probably the Lord's brother,
and this appearance may have brought
him to faith in Christ (cf. Jn 7:5; Acts
1:14).

8. One bom out of due time (lit., the
miscarriage, or abortion) does not refer
to the taunts of his enemies, nor to the
fact that he came to Christ before his
nation, Israel, which will come to
Christ in the future (cf. Rom 11:1-36).
The for of the next verse explains. Paul
regards himself in comparison with the
other apostles as a miscarried infant
would be regarded among perfectly
formed infants, because he was lifted
out of his role of persecutor into his
office of apostle. The others responded
to the loving call of the Saviour, but
Paul's call on the Damascus Road had
almost the element of force in it. There¬
fore, he magnifies the grace of God
which came to him (cf. Eph 3:8; I Tim
1:15).

10. Labored more abundantly than
they all is ambiguous. It may refer to the
other apostles individually or collec¬
tively. The latter may be right, for his¬
tory seems to support him in this. Under
any circumstances the apostle empha¬
sizes that he does not take credit for
this personally. 11. So we preach links
the Resurrection with the apostolic mes¬
sage. So ye believed links the Corin¬
thians with faith in Christ's resurrec¬
tion. Taking their faith in the Lord's
resurrection as a starting point, Paul
will now prove that this logically in¬
volves faith in the - bodily resurrection
of all others who are in him (w. 12-19).

12,13. The fact of Christ's resurrec¬
tion involves belief in the bodily resur¬
rection. There is no need to debate
resurrection, since one has already been
raised. It is obvious that Paul's argu¬
ment turns on the humanity of Christ
(cf. I Tim 2:5, “the man Christ Jesus").
14. Vain. Void of content (Gr., kenos).
If there was no resurrection, the Gospel
was empty of real content. And the
Corinthians' faith did not take hold of a
real fact; it was all a mirage. 15. Furth¬
ermore, if there was no resurrection,
the heralds of the Gospel were false wit¬
nesses against God.

640

I CORINTHIANS 15:16-24

16. For if the dead rise not, then is not
Christ raised:

17. And if Christ be not raised, your faith
is vain; ye are yet in your sins.

18. Then they also which are fallen asleep
in Christ are perished.

19. If in this life only we have hope in
Christ, we are of all men most miserable.

20. But now is Christ risen from the dead,
and become the firstfruits of them that slept.

21. For since by man came death, by man
came also the resurrection of the dead.

22. For as in Adam all die, even so in
Christ shall all be made alive.

23. But every man in his own order:
Christ the firstfruits; afterward they that are
Christ's at his coming.

24. Then cometh the end, when he shall
have delivered up the kingdom to God, even
the Father; when he shall have put down all
rule, and all authority and power.

17. Vain renders a different adjective
here, meaning * Void of useful aim or
effect” (Gr., mataios). If Christ was not
raised, their faith had failed to secure
its end or aim, namely, salvation. There
could be no assurance that he had not
died for his own sin. The Resurrection
was necessary to demonstrate the per¬
fection of the character of the Redeemer
(cf. Acts 2:24) and to demonstrate the
acceptance of the Son's work by the
Father (cf. Rom 4:25). As someone has
said, the Resurrection is God's “Amen”
to Christ's “It is finished.” We observe
the cross and see redemption effected;
we see the Resurrection and know the
redemption is accepted. 18,19, Without
resurrection, believers who thought they
were dying in Christ, with the expecta¬
tion of resurrection blessedness, really
perished (emphatic contrast). The bitter
conclusion is reached that die denial of
the Resurrection constitutes Christians
the most miserable of men. They suffer
here and now for a faith that is only a
fiction (cf. Rom 8:18).

20. Paul, having established the fact
that Christ arose and that the admission
of his resurrection is inconsistent with
the denial of the resurrection of the
dead, now discusses the fruit and issue
of the Lord's resurrection. Assumption
departs and the facts come in with his
words, but now is Christ risen. The word
firstfruits, derived from the Feast of
First fruits in Israel (cf. Lev 23:9-14),
suggests the thoughts of an earnest and
a sample.

21,22. There is a causal relationship
between Adam and death and Christ and
life. The apostle's thought moves in the
realm of Romans 5. When Paul writes
in Christ shall all be made alive, he is
not teaching universalism (a heresy),
nor universal resurrection (a truth, but
not taught here), but universal resurrec¬
tion in Christ. The two all's are not
identical in quantity, being limited by
the prepositional phrases in Adam and
in Christ (cf. Rom 5:18). The word
made alive is never use<f of the wicked
in the NT (cf. Jn 5:21; 6:63; Rom 8:11;
Gal 3:21; I Cor 15:45, the same con¬
text). The chapter contemplates the
resurrection of believers only.

23. The order of resurrection is now
discussed. Christ is first, followed by
believers, them that are Christ’s at his-
coming for the Church (cf. I Thess 4:13-
18).

24. Then, Greek eita, covers an interval,
just as the closely related epeita , after-

641

I CORINTHIANS 15:25-30

25. For he must reign, till he hath put all
enemies under his feet.

26. The last enemy that shall be destroyed
is death.

27. For he hath put all things under his
feet. But when he saith. All things are put
under him, it is manifest that he is excepted,
which did put all things under him.

28. And when all things shall be subdued
unto him, then shall the Son also himself be
subject unto him that put all things under
him, that God may be all in all.

29. Else what shall they do which are bap¬
tized for the dead, if the dead rise not at all?
why are they then baptized for the dead?

30. And why stand we in jeopardy every
hour?

ward, of the preceding verse, covers a
long interval, the interval of the king¬
dom of Christ on earth. Every Pauline
use of eita involves an interval. Note
that the epeita of verse 23 has already
covered an interval of at least 1900
years! The end refers to the end of the
kingdom, as the following verse indi¬
cates. 25. For gives the reason he can¬
not relinquish the kingdom until the end
comes. The Son must reign as man un¬
der the Father (cf. Ps 110:1). Follow¬
ing this reign, the mediatorial kingdom
wul be merged with the eternal king¬
dom of the triune God. 26. The annul¬
ling of death will take place at the Great
White Throne Judgment, after the king¬
dom and final rebellion of Satan (cf.
Rev 20:7-15). Here is the Christian an¬
swer to the Greek philosophers. They
said that there is no resurrection, but
Paul says there is no death (cf. ExpGT,
11,928).

27,28. The statement that the Son
also himself shall be subject to God has
been thought by some to lower the dig¬
nity of the Son of God, as well as, pos¬
sibly, to cast a reflection on his deity.
The subjection, however, is not that of
the Son as Son, but as the incarnate Son.
This, of course, does not involve in¬
equality of essence. The son of a king
may be officially subordinate and yet
equal in nature to his father (cf. Charles
Hodge, An Exposition of the First Epistle
to the Corinthians, pp. 333-335). Pauls
point is this: The Son as incarnate Son
has all power now (cf. Mt 28:18).
When he delivers up the administration
of the earthly kingdom to the Father,
then the triune God will reign as God
and no longer through the incarnate
Son. Messiahship is a phase of the Sons
eternal Sonship (cf. Moffatt, MNT, p.
249).

29-34. After outlining the positive
issues of resurrection (vv. 12-28), the
apostle turns now to the negative side.
29. Baptized for the dead is a diffi¬
cult expression, which has been given
many interpretations, some bizarre and
heretical. For example, it is claimed by
some that Paul refers to the practice of
vicarious baptism, such as is observed
by the Mormons, although he did not
approve of it (cf. Morris, op. cit., pp.
218-219). The practice, however, is
known only as early as the second cen¬
tury, and then among heretics. Others
feel that the apostle refers to those who
were baptized on the basis of the testi¬
mony of some who had died. The prepo-

642

I CORINTHIANS 15:31-37

31. I protest by your rejoicing which I
have in Christ Jesus our Lord, I die daily.

32. If after the manner of men I have
fought with beasts at Ephesus, what ad van-
tageth it me, if the dead rise not? let us eat
and drink; for to-morrow we die.

33. Be not deceived: evil communications
corrupt good manners.

34. Awake to righteousness, and sin not;
for some have not the knowledge of God: I
speak this to your shame.

35. But some man will say. How are the
dead raised up? and with what body do they
come?

36. Thou fool, that which thou sowest is
not quickened, except it die:

37. And that which thou sowest, thou
sowest not that body that shall be, but bare
grain, it may chance of wheat, or of some
other grain:

sition hyper, rendered for in the AV,
may mean “with regard to,” although
this is not the normal meaning. Still
others feel that Paul refers to the bap¬
tism of young converts who took the
place in the church of older brethren
who had died. Hyper has the meaning
“instead of” quite frequently, even in
the NT, as II Cor 5:15 and Phm 13 in¬
dicate, although it is not the predomi¬
nant meaning. The Greek expositors ex¬
plained the expression as “baptized with
an interest in (the resurrection of) the
dead,” but this is unnatural for several
reasons (cf. ICC, pp. 359-360). The sec¬
ond and third suggestions are more in
line with Pauline theology, but the in¬
terpretation remains difficult.

31. I die daily refers to the external
perils Paul faced. It was a foolish thing
to face them if there is no resurrection
(cf. II Cor 1:8,9; 11:23). 32. I have
fought with beasts at Ephesus is com¬
monly thought to be a figurative refer¬
ence to his persecutions from men (cf.
16:9). Let us eat and drink expresses the
inevitable result of the denial of the
future life— moral decay (cf. Isa 22:13).

33,34. After a subtle warning against
association with those who were under¬
mining the believers' faith in the resur¬
rection, Paul tells the believers to awake
to righteousness (lit., sober up with
righteous resolve) and sin not (lit., stop
sinning ). The inevitable moral results of
wrong doctrine are clearly seen here.
He charges the Corinthians, who prided
themselves on their knowledge, with
lack of knowledge of God. No wonder
he adds, I speak this to your shame.

2) The Consideration of Certain Ob¬
jections. 15:35-57. The apostle deals
with objections in this section. Two of
them are referred to in the first verse.
How are the dead raised up? questions
the possibility of resurrection (not the
method), and this objection is answered
in verse 36. With what body do they
come? concerns the nature of the resur¬
rection body, and this problem is dis¬
cussed in verses 37 through 49. The
final problem, which is implied, is this:
What happens to those who do not die?
Paul deals with this in the remaining
verses of the section (vv. 50-57). 35,36.
The apostle’s simple answer to the first
question is that the body is not quick¬
ened (resurrected), except it die. Death,
the body’s enemy, is really the means
to resurrection.

37-41. Illustrating from the natural

643

I CORINTHIANS 15:38-49

38. But God giveth it a body as it hath
pleased him, and to every seed his own body.

39. All flesh is not the same flesh; but
there is one kind of flesh of men, another
flesh of beasts, another of fishes, and another
of birds.

40. There are also celestial bodies, and
bodies terrestrial: but the glory of the celes¬
tial is one, and the glory of the terrestrial is
another.

41. There is one glory of the sun, and an¬
other glory of the moon, and another glory
of the stars; for one star differeth from an¬
other star in glory.

42. So also is the resurrection of the dead.
It is sown in corruption, it is raised in incor¬
ruption;

43. It is sown in dishonor, it is raised in
glory: it is sown in weakness, it is raised in
power:

44. It is sown a natural body, it is raised a
spiritual body. There is a natural body, and
there is a spiritual body.

45. And so it is written, The first man
Adam was made a living soul; the last Adam
was made a quickening spirit.

46. Howbeit that was not first which is
spiritual, but that which is natural; and after¬
ward that which is spiritual.

47. The first man is of the earth, earthy:
the second man is the Lord from heaven.

48. As is the earthy, such are they also
that are earthy: and as is the heavenly, such
are they also that are heavenly.

49. And as we have borne the image of
the earthy, we shall also bear the image of
the heavenly.

world, Paul deals with two common er¬
rors. One is to regard the resurrection
body the same as the original body,
simply re-formed; the other is to regard
it as a new body unrelated to the orig¬
inal. The fact is that there is continuity
(v. 36), identity (v. 38), and yet diver¬
sity (vv. 39-41) between the two bodies.
Not that body that shall be refutes the
notion that the body will be the same
body in its physical make-up. 38. His
own body. Just as in the case of the
grain, each one preserves his personal
identity.

39,40. All flesh is not the same flesh.
In the light of the theory of evolution,
this is an interesting statement. It is de¬
signed to preserve the element of diver¬
sity among believers' resurrection bodies.
Celestial bodies are the sun, moon, stars,
etc. 41. The statement, one star differeth
from another star in glory, may point to
differing rewards among the glorified
(cf. ICC, pp. 371,372).

42. So also introduces the Pauline ap¬
plication to the resurrection body. Four
particulars are singled out, as the apos¬
tle labors to describe the indescribable
and express the inexpressible. First, the
body will be raised in incorruption;
there will be no possibility of decay (cf.
w. 53,54). 43. It will also be raised in
glory and raised in power. There will be
no more sin principle within it nor
physical weakness. 44. Finally, it will be
raised a spiritual body. Apparently a ref¬
erence to the body's use, not its sub¬
stance. It will be formed to be the organ
of the Spirit.

45. Paul points out that Scripture
agrees with what he is saying, for so it
is written. The two Adams stamp their
characteristics on their races. The term,
the last Adam, was coined by Paul (cf.
MNT, p. 263) to indicate that there
can be no third representative man, sin¬
less and without human father, as were
both Christ and Adam. Had Gods last
Adam failed, there would have been no
other. Quickening (lit., life-giving; cf.
Col 1:17; Phil 3:20,21). 47. The Lord
from heaven looks forward to his com¬
ing. 48,49. We shall also bear is a ring¬
ing promise. Many excellent manuscripts
have let us bear , but the reading is prob¬
ably the result of an early corruption of
the text. The image of the heavenly is
the final note on the nature of the resur¬
rection body. It is to be like Christ's
own glorious body (cf. Lk 24:29-43;
Phil 3:21; Ps 17:15).

50. The question Paul has next to an-

644

I CORINTHIANS 15:50-57

50. Now this I say, brethren, that flesh
and blood cannot inherit the kingdom of
God; neither doth corruption inherit incor¬
ruption.

51. Behold, I show you a mystery; We
shall not all sleep, but we shall all be
changed,

52. In a moment, in the twinkling of an
eye, at the last trump; for the trumpet shall
sound, and the dead shall be raised incorrup¬
tible, and we shall be changed.

53. For this corruptibly must put on in-
corruption, and this mortal must put on im¬
mortality.

54. So when this corruptible shall have
put on incorruption, and this mortal shall
have put on immortality, then shall be
brought to pass the saying that is written,
Death is swallowed up in victory.

55. O death, where is thy sting? O grave,
where is thy victory?

56. The sting of death is sin; and the
strength of sin is the law.

57. But thanks be to God, which giveth us
the victory through our Lord Jesus Christ.

swer is one that naturally follows. It is
this: But what happens to those who
do not die? In what way do they par¬
ticipate in the resurrection of the body?
The principle is that there must be a
transformation, for flesh and blood (he
does not say body) cannot inherit the
kingdom of God.

51. Mystery (cf. 2:7). Not all be¬
lievers will sleep (die), but all shall be
changed, i.e., have their bodies trans¬
formed. The all in the last clause negates
the doctrine of a partial rapture of the
Church. 52. In a moment. From Greek
atmos , "that which cannot be cut,” from
which is derived the word atom. In the
twinkling of an eye. The fluttering of an
eyelid. These phrases emphasize the
suddenness of the change. The sounding
of the trumpet points to the time (cf. I
Thess 4:16). 53. The dead and the liv¬
ing come before the writer here, cor¬
ruptible referring to the dead and mortal
referring to the living.

54. This glorious transformation in
resurrection shall bring to pass the say¬
ing that is written, Death is swallowed
up in victory (a free application of
Theodotion’s rendering of Isa 25:8).
The consummation of Gen 3:15 is
reached.

55, From the exultation of the resur¬
rection triumph, Paul taunts death. The
better manuscripts have the clauses re¬
versed, with death being asked both the
questions (Paul never uses hades; cf.
Hos 13:14). 56. A short and concise
statement of the relation of death, sin,
and law, suggested by the thought of
death’s sting being removed. The sting
of death is sin because it is by sin that
death gains authority over man, and it is
by the law that sin gains its strength.
Law gives sin the character of rebellion,
conscious defiance (cf. Rom 4:15; 7:7-
13). The Law, then, stirred up sin,
which led to death. Christ, by entering
death, overcame sin, so that believers
may sing, "He death by dying slew.”

57. The apostle leads the thanksgiv¬
ing of the redeemed to the God who
initiates and in grace giveth us the vic¬
tory. Through our Lord Jesus Christ
points to the divine instrumentality, the
work of Christ; and the phrase is a short
summary of all that is involved in verses
3-5,20-22. These words, concluding the
resurrection argument, answer to the
apostle’s words elsewhere — "and so shall
we ever be with the Lord” (I Thess 4:17).

3) The Concluding Appeal. 15:58

645

I CORINTHIANS 15:58-16:9

58. Therefore, my beloved brethren, be
ye steadfast, unmovable, always abounding
in the work of the Lord, forasmuch as ye
know that your labor is not in vain in the
Lord.

CHAPTER 16

NOW concerning the collection for the
saints, as I have given order to the churches
of Galatia, even so do ye.

2. Upon the first day of the week let every
one of you lay by him in store, as God hath
prospered him, that there be no gatherings
when I come.

3. And when I come, whomsoever ye shall
approve by your letters, them will I send to
bring your liberality unto Jerusalem.

4. And if it be meet that I go also, they
shall go with me.

5. Now I will come unto you, when I shall
pass through Macedonia: for I do pass
through Macedonia.

6. And it may be that I will abide, yea,
and winter with you, that ye may bring me
on my journey whithersoever I go.

7. For I will not see you now by the way;
but I trust to tarry a while with you, if the
Lord permit.

8. But I will tarry at Ephesus until Pente¬
cost.

9. For a great door and effectual is
opened unto me, and there are many adver¬
saries.

Therefore introduces the conclusion. As
Robertson and Plummer put it, “Let
there be less speculation and more work”
(ICC, p.379).

V. The Conclusion: Practical and Per¬
sonal Matters. 16:1-24.

A. The Collection for the Poor. 16:1-
4.

The last chapter of the letter is oc¬
cupied with practical and personal mat¬
ters, the first of which is the collection
for the poor at Jerusalem. The chapter
provides an illustration of the outworking
of the great spiritual reality affirmed in
1:9—namely, that believers are called
“into the fellowship of his Son Jesus
Christ our Lord” (cf. 15:58).

1. Now concerning introduces the
subject as one mentioned in the Corin¬
thians' letter to Paul. 2. The first day of
the week, or Sunday, was the day the
believers met for worship. This is the
earliest mention of the fact (cf. Acts
20:7). Giving was to be systematic. As
God hath prospered him sets forth the
NT measure of giving (cf. Acts 11:29).
By him is probably a reference to the
home; giving was to be private giving.
Paul desired the collection to be taken
before he came, that pressure might be
absent (cf. II Cor 9:5). This system
would revolutionize present church cus¬
toms!

3,4. Pauls carefulness in money mat¬
ters should be noted. He never appealed
for money for himself and did not even
desire to handle money for others if
there could be the slightest question
about it. If it be meet (lit., worthy ),
probably means, “If it is large enough
to make it worthwhile for me to aban¬
don other work and go with the gift”
(cf. Rom 15:25).

B. The Planned Visit of Paul. 16:5-9.

The apostle desired to spend some
time among the Corinthians. Therefore,
he planned to pass through Macedonia
first rather than go to Corinth at once.
This constituted a change in plans, for
which he was later criticized by some
in the church (cf. II Cor 1:15-17). 5,6.
Bring me on my journey does not involve
their giving money to him (cf. 9:15).
7. If the Lord permit. The apostle's ac¬
knowledgement of a will above his own.
He held the reins of his life in a loose
hand. 8,9. Door. Figurative for an op-

646

I CORINTHIANS 16:10-21

10. Now if Timotheus come, see that he
may be with you without fear: for he work-
eth the work of the Lord, as I also do.

11. Let no man therefore despise him: but
conduct him forth in peace, that he may
come unto me: for I look for him with the
brethren.

12. As touching our brother Apollos, I
greatly desired him to come unto you with
the brethren: but his will was not at all to
come at this time; but he will come when he
shall have convenient time.

13. Watch ye, stand fast in the faith, quit
you like men, be strong.

14. Let all your things be done with char¬
ity.

15. I beseech you, brethren, (ye know the
house of Stephanas, that it is the firstfruits of
Achaia, and that they have addicted them¬
selves to the ministry of the saints,)

16. That ye submit yourselves unto such,
and to every one that helpeth with us, and
laboreth.

17. I am glad of the coming of Stephanas
and Fortunatus and Achaicus: for that which
was lacking on your part they have supplied.

18. For they have refreshed my spirit and
yours: therefore acknowledge ye them that
are such.

19. The churches of Asia salute you.
Aquila and Priscilla salute you much in the
Lord, with the church that is in their house.

20. All the brethren greet you. Greet ye
one another with a holy kiss.

21. The salutation of me Paul with mine
own hand.

portunity (cf. II Cor 2:12; Col 4:3).
Many adversaries may be a motive for
Pauls stay at Ephesus (cf. 15:32; Acts
19:1-41).

C. Commendations, Exhortations, Salu¬
tations, and Benediction. 16:10-24.

His planned visit reminds him of two
helpers in the ministry to * Corinth —
Timothy and Apollos.

10,11. If Timothy come allows for
possible difficulties along the way (cf.
4:17; Acts 19:22). Timothy was young
and apparently somewhat timid (I Tim
4:12; 5:21-23; II Tim 1:6-8; 2:1,3,15;
4:1,2), but he was a faithful worker. It
is difficult to conceive of a higher com¬
mendation than he worketh the work of
the Lord, as I also do. 12. Although Paul
may have had reason to envy Apollos
(cf. 1:12), he was not jealous of the
attractive and gifted Alexandrian. Nor
did he have ultimate authority over
Apollos, for although Paul greatly de¬
sired him to come, Apollos felt it was
not the time to come and did not do so.
His will refers to Apollos.

13. Here begins a series of exhorta¬
tions addressed to the church. The first
four are military words; in fact, quit you
like men reminds one of the battle cry
of the Philistines (cf. I Sam 4:9, AV).
Each of the imperatives in this verse and
the one in the following verse are in the
present tense, expressing actions that
are to be continuous. 15,16. The house
of Stephanas (cf. 1:16). Addicted them¬
selves (lit., appointed themselves) refers
to “a self-imposed duty” (ICC, p. 395).
17,18. Stephanas and Fortunatus and
Achaicus were probably the bearers of
the Corinthian letter to Paul (cf. 7:1).
My spirit and yours refers to Paul's re¬
freshment and to theirs when they
would hear the report of their repre¬
sentatives upon their return and read
this letter.

19-24. Concluding salutations, warn¬
ing, and benediction. Aquila and Pris¬
cilla, whether at Rome (Rom 16:3-5) or
Ephesus, kept their home as a gathering
place for the saints. 20. The holy kiss
(cf. Rom 16:16; I Thess 5:26; II Cor
13:12; I Pet 5:14). An ancient custom.
This is an implied exhortation to put
away their divisions.

21,22. The apostle takes the pen
from his amanuensis and inscribes the
final words, the first statement of which
comes in like a clap of thunder. Ana-

647

I CORINTHIANS 16:22-24

22. If any man love not the Lord Jesus
Christ, let him be Anathema, Maranatha.

23. The grace of our Lord Jesus Christ be
with you.

24. My love be with you all in Christ
Jesus. Amen.

The first epistle to the Corinthians was written from
Philippi by Stephanas, and Fortunatus, and Achaicus, and
Timotheus.

thema. The Greek equivalent of the
Hebrew herem , meaning “a thing de¬
voted to destruction, the object of a
curse” (cf. Rom 9:3; Gal 1:8,9; I Cor
12:3). The word should be followed by
a period. The following word, Maran¬
atha (Gr. transliteration of an Aramaic
expression) may mean “Our Lord, come,”
or “Our Lord is come” (the Incarnation
in view), or “Our Lord cometh” (Second
Coming). The context, with its note of
warning, decides for the last translation
(RSV, Our Lord , come!). 23,24. The
note of warning is not the final note,
however. Even the benediction of grace
is not adequate here; Paul must add the
tender My love be with you all. His re¬
bukes have been the rebukes of love,
and his love extends to all, even the
wayward and rebellious.

BIBLIOGRAPHY

Barclay, William. The Letters to the
Corinthians (The Daily Study Bible
Series). Philadelphia: Westminster
Press, 1956.

Findlay, G. G. “St. Pauls First Epistle
to the Corinthians,” The Expositors
Greek Testament. Vol II. Grand Rap¬
ids: Wm. B. Eerdmans Publishing Co.,
n.d.

Godet, Frederic. Commentary on St.
Paul's First Epistle to the Corinthians.
2 vols. Edinburgh: T. & T. Clark,
188.0.

Grosheide, F. W. Commentary on the
First Epistle to the Corinthians
(The New International Commentary).
Grand Rapids: Wm. B. Eerdmans
Publishing Co., 1953.

Hodge, Charles. An Exposition of the
First Epistle to the Corinthians. Grand
Rapids: Wm. B. Eerdmans Publishing

Co., reprinted 1950.

Ironside, H. A. Addresses on the First
Epistle to the Corinthians. New York:
Loizeaux Brothers, 1938.

Moffatt, James. The First Epistle of
Paul to the Corinthians (The Moffatt
New Testament Commentary). New
York: Harper and Brothers, 1938.

Morris, Leon. The First Epistle of Paul
to the Corinthians (Tyndale New
Testament Commentaries). Grand Rap¬
ids: Wm. B. Eerdmans Publishing
Co., 1958.

Robertson, Archibald, and Plummer,
Alfred. A Critical and Exegetical
Commentary on the First Epistle of
Paul to the Corinthians (The Interna¬
tional Critical Commentary). New
York: Charles Scribner’s Sons, 1911.

Vine, W. E. First Corinthians. London:
Oliphants, 1951.

648

THE SECOND EPISTLE
TO THE CORINTHIANS

INTRODUCTION

The Occasion of the Writing. The ma¬
jor matters pertaining to Paul's relations
with the church at Corinth are dealt
with more specifically in the Introduction
to I Corinthians than they are here. The
immediate occasion that prompted the
writing of II Corinthians centered in
certain crises that had arisen in the church
after the dispatch of the first letter. To
state the known facts concisely, it ap¬
pears that Paul had sent Titus to Corinth
to correct certain abuses and to encour¬
age the believers there to complete their
contribution for the poor saints at Jeru¬
salem. Paul, troubled in spirit, had de¬
parted from Ephesus and had come to
Troas with the expectation of finding
Titus. Still more troubled because he
did not find Titus in Troas, he departed
hurriedly to Macedonia. There Titus,
freshly returned from Corinth with en¬
couraging news, met Paul. But things
were not what they should have been
in the Corinthian church. The encourag¬
ing news was all but dissipated by the
fact that ominous thunderheads were
lying along the horizon of the church
life at Corinth. It was necessary for
Paul to act quickly and sternly. He had
to do three things: (1) present the Gos¬
pel more clearly to the Christians; (2)
put pressure on them for the completion
of their promised contribution; (3) pul¬
verize all opposition by an unparalleled
defense of his apostolic ministry and au¬
thority. These points form the frame¬
work around which all the thoughts in
this second letter cluster.

Date and Place of Writing . There
can be little doubt that this letter was
written op Paul's third missionary jour¬
ney (a.d. 57)—some months or possibly
a year or more after I Corinthians. It
was written from Macedonia, probably
from Philippi.

The Unity of the Writing. Some mod¬
ern scholars hold that II Corinthians is
not a unified work. (1) They affirm that
6:14—7:1 is an interpolation, because it

breaks the sequence of thought. But
Paul's movements do not always corre¬
spond with modern ideas of develop¬
ment. An author dealing with an actual
situation may have reasons for an ap¬
parent digression that are utterly un¬
knowable to a modem critic. (2) Again
these scholars claim that chapter 9 large¬
ly duplicates what is in chapter 8. How¬
ever, if one will study these chapters
carefully, apart from the influence of a
preconceived theory, he will find that
chapter 9 is anything but a repetition
of chapter 8. (3) Most importantly, these
objectors claim that the last section (10:
1 — 13:14) is so different in tone and
thought from the earlier sections (1:1 —
9:15) that it must have belonged origin¬
ally to some “lost” or “stern” letter that
Paul sent to Corinth. The fatal objection
to this popular theory is that there is ab¬
solutely no manuscript evidence for such
a fragmentized or truncated epistle.
Moreover, a closer study of this epistle
will reveal to the diligent student a unity
that is simply amazing. And obviously
our knowledge of the total situation at
Corinth is so nebulous that no modem
scholar can safely affirm that any part of
this epistle is either discordant with the
rest of the epistle or irrelevant to the
actual situation at Corinth.

The Development of the Thought. The
progress of thought in this epistle is like
the movement of a mighty army advanc¬
ing over rugged terrain still inhabited
by pockets of stubborn resistance. Paul
never lays his armor down while such
resistance to his ministry exists. His letter
is, in fact, an ultimatum calling for total
and unconditional surrender to the au¬
thority of Christ's apostle. In spite of its
ruggedness, this letter is as beautiful in
its symmetry as a mountain flower —
and it carries far more spiritual fragrance.
Our outline attempts to show this sym¬
metry. 0

Influence. It is perhaps invidious to
compare any one of Paul's epistles with

649

II CORINTHIANS

another. Each one has its special charac¬
teristics that make it great in its field.
But in II Corinthians we find certain
features that are not so evident in Paul's
other writings. As the great evangelist
defends his apostolic authority against
the subtle and insidious attacks of “the
superlative apostles” who sought to free

the Corinthians of his influence, he re¬
veals his very soul and adds many de¬
tails about his life that would otherwise
be unknown. But this epistle is a monu¬
ment to the fact that Paul, vital and in¬
spired, was more than a match for “every
high thing that is exalted against the
knowledge of God” (II Cor 10:5, ASV).

OUTLINE

I. The conciliation. 1:1—7:16.

A. Pauls distress reciprocated. 1:1-7.

1. Salutation. 1:1,2.

2. Adoration. 1:3.

3. Agonizing tribulation. 1:4-7.

B. Pauls desperation relieved. 1:8-14.

C. Pauls diversion justified. 1:15—2:17.

1. The plan contemplated. 1:15,16.

2. The plan criticized. 1:17.

3. The plan comprehended. 1:18-22.

4. The plan changed. 1:23—2:4.

5. The plan chastened. 2:5-11.

6. The plan consummated. 2:12-17.

D. Pauls dispensation superior. 3:1-18.

1. In documentation. 3:1-3.

2. In dynamism. 3:4-6.

3. In degree. 3:7-9.

4. In destination. 3:10,11.

5. In diagnosis. 3:12-17.

6. In denouement. 3:18.

E. Pauls dualism explained. 4:1-18.

1. The hidden and the open. 4:1,2.

2. The blinded and the enlightened. 4:3,4.

3. Slaves and the Master. 4:5.

4. Darkness and light. 4:6.

5. The frail and the Mighty. 4:7.

6. Trials and triumphs. 4:8-10.

7. Death and life. 4:11,12.

8. The written and the spoken. 4:13.

9. The past and the future. 4:14.

10. Grace and thanksgiving. 4:15.

11. The outer and the inner man. 4:16.

12. Affliction and glory. 4:17.

13. The seen and the unseen. 4:18 a.

14. The temporal and the eternal. 4:18 b.

F. Pauls dedication motivated. 5:1—6:10.

1. Motivated by knowledge. 5:1-9.

2. Motivated by judgment. 5:10.

3. Motivated by fear. 5:11,

4. Motivated by unselfishness. 5:12,13.

5. Motivated by love. 5:14,15.

6. Motivated by regeneration. 5:16,17.

7. Motivated by reconciliation. 5:18-21.

8. Motivated by time. 6:1,2.

9. Motivated by suffering. 6:3-10.

G; Paul's dissuasion urged. 6:11—7:1.

1. The thesis: Change your attitude toward tne. 6:11-13.

2. Tift antithesis: Change your attitude toward the world. 6:14-16.

3. The synthesis: Obey and live. 6:17—7:1.

H. Paul's delight exemplified. 7:2-16.

650

II CORINTHIANS 1:1-3

1. Pauls high regard for the Corinthians. 7:2-4.

2. Reasons for his high regard. 7:5-16.

II. The collection. 8:1—9:15.

A. The first reason for its completion: the example of the Macedonians. 8:1-8.

B. The second reason for its completion: the example of Christ. 8:9.

C. The third reason for its completion: the requirements of honor. 8:10—9:5.

D. The fourth reason for its completion: the requirements of stewardship. 9:6-15.

1. Principles drawn from nature. 9:6.

2. Principles drawn from God s nature. 9:7-10.

3. Principles drawn from Christian nature. 9:11-15.

IH. The credentials. 10:1—13:14.

A. Spiritual armor. 10:1-6.

B. Constructive authority. 10:7-18.

C. Justifiable apprehensiveness. 11:1-6.

D. Reasonable aoasement. 11:7-15.

E. Well-known assiduity. 11:16-33.

F. Compensatory affliction. 12:1-10.

G. Sufficient attestation. 12:11-13.

H. Beneficial association. 12:14-18.

I. Warranted anxiety. 12:19-21.

J. Defensible asperity. 13:1-10.

K. A Christian adieu. 13:11-14.

II CORINTHIANS

CHAPTER 1

PAUL, an apostle of Jesus Christ by the will
of God, and Timothy our brother, unto the
church of God which is at Corinth, with all
the saints which are in all Achaia:

2. Grace be to you, and peace, from God
our Father, and from the Lord Jesus Christ.

3. Blessed be God, even the Father of our
Lord Jesus Christ, the Father of mercies, and
the God of all comfort;

COMMENTARY

I. The Conciliation. 1:1—7:16.

A. Pauls Distress Reciprocated. 1:1-7.

1) Salutation. 1:1,2. 1. The^ epithet
apostle, used extensively in Pauls letters
(cf. Eph 1:1; Col 1:1; .1 Tim 1:1; II Tim
1:1), tersely and trenchantly epitomizes
Pauls commission and mission (cf. Gal
1:1). Saints is a parallel description of the
Christian brotherhood (cf. Rom 1:7; I
Cor 1:2; Eph 1:1; Phil 1:1; Col 1:1).
The term is always reminiscent of the
radical change that has taken place (cf.
II Cor 5:17; I Cor 6:11). The territory
included in all Achaia embraced Athens
(cf. Acts 17:34) and Cenchrea (cf. Rom
16:1). 2. ‘In the protocol of salvation,
recognized even in a salutation, grace
always precedes peace. The former is the
basis and foundation of the latter; there¬
fore, the order cannot be changed. No
man can have peace who has not pre¬
viously experienced divine grace (cf. 8:
9). The deity of Christ is emphatically
affirmed in the salutation and doxology
(13:14) of this epistle. The single prep¬
osition from (apo) links together (see
ASV) God our Father and the Lord Jesus
Christ in an indissoluble union. The full
title of Christ should be duly weighed.

2) Adoration. 1:3. The verbal adjec¬
tive blessed (eulogetos), always applied to
the divine persons in the NT (11:31; Mk
14:61; Lk 1:68; Rom 1:25; 9:5; Eph

651

II CORINTHIANS 1:4-5

4. Who comforteth us in all our tribula- 1:3; Col 1:3; I Pet 1:3), describes the

tion, that we may be able to comfort them infinite felicity and blessedness existing

which are in any trouble, by the comfort in the Trinity. Paul here characterizes

wherewith we ourselves are comforted of God (1) according to his internal nature

God. — blessed; (2) according to his trinitarian

5. For as the sufferings of Christ abound relationship - the Father of our Lord

in us, so our consolation also abounded) by J esus Christ; and (3) according to his at-

Christ. tributes — the Father of mercies, and the

God of all comfort. The word oiktirmos
means "pity, mercy, compassion”; it is
always in the plural in the NT (Rom
12:1; Phil 2:1; Col 3:12; Heb 10:28) -
possibly to express the variegated nature
of the virtue.

3) Agonizing Tribulation. 1:4-7. 4. God
comforts believers. Gods comfort is: (1)
active — who comforteth us; (2) extensive
— in all our tribulation; (3) purposive —
that we may be able; (4) specific —in
any trouble; (5) reflexive —by the com¬
fort wherewith we ourselves are com¬
forted. Tribulation and trouble represent
the same word (thlipsis; elsewhere in this
epistle in 1:8; 2:4; 4:17; 6:4; 7:4; 8:2,
13). 5. Christ comforts believers. The
as ... so in the Greek here compares
two things of equal rank or nature (as in
Lk 11:30; 17:26; Jn 3:14; 14:31; Col
3:13). By the sufferings of (the) Christ we
are to understand the suffering of the
Messiah, the Anointed One (cf. Lk 24:
26,46; Phil 3:10; Col 1:24; I Pet 1:11).

* The verb abound (perisseuo) is somewhat

typical of this epistle (II Cor 3:9; 4:15;
8:2,7,8,12).

652

n CORINTHIANS 1:6-10

6. And whether we be afflicted, it is for
your consolation and salvation, which is
effectual in the enduring of the same suffer¬
ings which we also suffer: or whether we be
comforted, it is for your consolation and sal¬
vation.

7. And our hope of you is steadfast, know¬
ing, that as ye are partakers of the sufferings,
so shall ye be also of the consolation.

8. For we would not, brethren, have you
ignorant of our trouble which came to us in
Asia, that we were pressed out of measure,
above strength, insomuch that we despaired
even of life:

9. But we had the sentence of death in
ourselves, that we should not trust in our¬
selves, but in God which raiseth the dead:

10. Who delivered us from so great a
death, and doth deliver: in whom we trust
that he will yet deliver us;

6. The better translation is given in
the ASV and the RSV. Note the present
passives in the original— are being afflict -
ed . . . are being comforted. Whether
afflicted or comforted, the result is al¬
ways good for God's children. The words,
which is effectual, translate the present
middle participle of energeb . In the mid¬
dle form it always implies some kind of
mysterious or supernatural force (cf. 4:
12; Rom 12:6,11; Gal 5:6; Eph 3:20;
Col 1:29; I Thess 2:13; II Thess 2:7; Jas
5:16). In the active form God is always
the subject (cf. 1 Cor 12:6,11; Gal 2:8;
Eph 1:11,20; Phil 2:13). 7. The escha¬
tological our hope (cf. I Thess 2:19) is
based squarely on the fact that salvation
is stedfast (bebaios, “reliable, depend¬
able, certain” — Arndt). In knowing (i.e.,
“since we know”) Paul states the objec¬
tive cause of his assurance regarding the
Corinthians (cf. I Thess 1:4). The as .. .
so (as in II Cor 7:14; Eph 5:24) differs
only slightly from the construction in
verse 5. The word (koinonos) back of
partakers is used of physical companion¬
ship (cf. II Cor 8:23), moral participa¬
tion (cf. Mt 23:30; I Cor 10:18,20;
Heb 10:33), and spiritual union (cf. I
Pet 5:1; II Pet 1:4),

B. Pauls Desperation Relieved. 1:8-14.

8. The nature of our trouble (thlipsis;
see v. 4) that took place in Asia (i.e,,
the Roman province of Asia) has been
debated at length. Some commentators
look upon the mob violence at Ephesus
(cf. Acts 19:23-41; I Cor 15:32) as the
occasion of this trouble. Whatever it was
— and the language used here puts it
among the most excruciating of human
experiences — it was one . of those trials
that Paul endured for the name of Christ
(cf. Acts 9:16; also Ps 69:1 ff.; Isa 43:2).

9. Like Isaac (cf. Heb 11:17-19),
Paul had a sentence of death hanging
over him; and, like Abraham, he could
now trust anew in God which raiseth the
dead (cf. Gen 22:1-18). 10. The verb
(rhuomai) rendered delivered is used else¬
where of Lot (II Pet 2:7,9), Paul (II
Tim 4:17), and believers (I Thess 1:10).
The use of out of (ASV) rather than from
is justified by the fact that the Greek here
uses ek y “out of,” rather than apo y “from.”
Paul actually went through and trium¬
phantly came “out of the trouble here
described (cf. Rom 8:35-39; also Ps 66:
12; 69:14; 144:7). The descriptive so
great (cf. its use in Heb 2:3; Jas 3:4;
Rev 16:18) reveals the utter magnitude

653

II CORINTHIANS 1:11-14

11. Ye also helping together by prayer for
us, that for the gift bestowed upon us by the
means of many persons thanks may be given
by many on our behalf.

12. For our rejoicing is this, the testimony
of our conscience, that in simplicity and
godly sincerity, not with fleshly wisdom, but
by the grace of God, we have had our con¬
versation in the world, and more abundantly
to you-ward.

13. For we write none other things unto
you, than what ye read or acknowledge; and
I trust ye shall acknowledge even to the end;

14. As also ye have acknowledged us in
part, that we are your rejoicing, even as ye
also are ours in the day of the Lord Jesus.

of this trial. Pauls deliverance was (1)
a wonderful providence — who delivered
us; (2) a sure prophecy. — and will deliver
(ASV); (3) a bright promise — on whom
we have set our hope that he will also
still deliver us (ASV). The future deliver¬
ance was fulfilled in II Tim 4:17.

11. This verse can be variously trans¬
lated (see ASV and RSV). The basic
thoughts are these: (1) the efficacy of
prayer in Paul's deliverance; (2) the gift
granted to the apostle; (3) the consequent
thanksgiving rendered by . . . many . . .
persons on our behalf (ASV). Paul had
great faith in intercessory prayer (cf.
Rom 15:30,31; Phil 1:19; Col 4:12).
The word charisma means “a gift (freely
and graciously given), a favor bestowed”
(Arndt). It is not limited to ministerial
endowments (cf. Rom 1:11; I Cor 1:7;
I Pet 4:10).

12. The word rejoicing (kauchesis)
is found seven times in this epistle (7:4,
14; 8:24; 9:4; 11:10,17), but only five
times elsewhere in the NT. By behaved
ourselves (ASV) Paul means that three
judges determined his conduct: (1) his
conscience; (2) Gods holiness and sin¬
cerity (ASV); (3) the world and the Co¬
rinthians. Spiritual irreconcilables and in¬
compatibles are represented by fleshly
wisdom (cf. Jas 3:15) and the grace of
God (cf. I Cor 3:10; 15:10; Eph 3:2,7,
8 ).

13. Paul was a consistent man,
whether dealing with hostile Jews (cf.
Acts 26:22) or with recalcitrant Chris¬
tians. What he wrote in his letters could
be easily read and fully known (so epigi -
nosko, here translated acknowledge, usu¬
ally means; cf. I Cor 13:12. ASV). The
Greek phrase heos telous can be translated
unto the end (AV; ASV) or fully (RSV).
The fact that the word used here usually
designates “the end” (cf. Mt 24:6,14;
I Cor 15:24), plus the fact that the next
verse refers to the Second Advent, seems
to justify unto the end as the best transla¬
tion (cf. I Cor 1:8). 14. Paul's laudation
over the Corinthians was made poignant
by the fact that the true motivation of his
ministry among them was "fully known”
(the same verb as in v. 13) only in part,
i.e., by some of them (see the same con¬
struction in Rom 11:25; I Cor 13:9). The
Second Advent is called the day (as in I
Cor 1:8; 3:13; 5:5; Phil 1:6,10; I Thess
5:2; II Thess 2:2).

C. Paul's Diversion Justified. 1:15—
2:17.

654

II CORINTHIANS 1:15-22

15. And in this confidence I was minded
to come unto you before, that ye might have
a second benefit;

16. And to pass by you into Macedonia,
and to come again out of Macedonia unto
you, and of you to be brought on my way to¬
ward Judea.

17. When I therefore was thus minded,
did 1 use lightness? or the things that I pur¬
pose, do I purpose according to the flesh,
that with me there should be yea, yea, and
nay, nay?

18. But as God is true, our word toward
you was not yea and nay.

19. For the Son of God, Jesus Christ, who
was preached among you by us, even by me
and Silvanus and Timotheus, was not yea
and nay, but in him was yea.

20. For all the promises of God in him are
yea, and in him Amen, unto the glory of God
by us.

21. Now he which stablisheth us with you
in Christ, and hath anointed us, is God;

22. Who hath also sealed us, and given
the earnest of the Spirit in our hearts.

1) The Plan Contemplated. 1:15,16.
15. The word pepoitnesis , translated
here as confidence, is used in the NT
only by Paul (3:4; 8:22; 10:2; Eph 3:
12; Phil 3:4). The second benefit (charis,
“grace”) sums up the double blessing that
would be theirs by his two visits (cf.
Rom 1:11). 16. Paul's contemplated plan
included four stages: (1) a direct trip to
Corinth; (2) a land trip from Corinth
to Macedonia; (3) a return trip to Cor¬
inth; (4) a trip from Corinth to Judea.
Paul often gave his proposed itinerary
(cf. Rom 1:10; 15:22; I Thess 2:18).

2) The Plan Criticized. 1:17. Paul
answers the charges made against him—
of vacillating and using fleshly methods—
(1) by using logic (therefore; but in the
Greek both oun and ara are used); (2)
by an emphatic negative (meti; cf. Mt
7:16; 26:22,25); (3) by repetition (yea,
yea; and nay, nay); (4) by the emphasis
of order (which can be seen only in
the Greek).

3) The Plan Comprehended. 1:18-22.
18. But as God is true may be taken as
an adjuration (AV; ASV; RSV) or as a
plain statement (“But God is faithful in
that our word which was toward you is
not yea and nay”). Paul often appeals to
the faithfulness of God as a proof of the
truthfulness of the Gospel he proclaimed
(cf. I Cor 1:9; I Thess 5:24; II Thess
3:3). 19. This verse reveals (1) the per¬
son, (2) the preaching, (3) the preachers,
and (4) the positiveness of the message:
all having their unity in Christ. The
difference between was (aorist of gino-
mai) in was not and the was (perfect of
ginomai) in was yea should be noted:
“became not yea and nay, but in him
became (and remains as) yea” (cf. Tn
1:14; Rev 1:17,18). 20. Read as in the
ASV. The how many soever (ASV) cor¬
rectly represents the Greek pronoun used
here (see its use in Mt 14:36; Jn 1:12;
Acts 3:24; Rom 2:12; Phil 3:5). All of
God's promises find their realization and
fulfillment in Christ (cf. Rom 15:8,9).

21,22. We should not overlook the ref¬
erences to the Trinity in 1:18-22: (1) the
certainty given by God (v. 18); (2) the
centrality found in Christ (w. 18-20);
(3) the certification established by the
Spirit (vv. 21,22). Paul appeals to a
present experience (stablisheth, present
tense of bebaiod; cf. its use in Mk 16:20;
Rom 15:8; I Cor 1:6,8; Col 2:7; Heb
2:3; 13:9), which is confirmed by three
simultaneous and decisive acts that took

655

II CORINTHIANS 1:23 -2;3

23. Moreover I call God for a record upon
my soul, that to spare you I came not as yet
unto Corinth.

24. Not for that we have dominion over
your faith, but are helpers of your joy: for by
faith ye stand.

CHAPTER 2

BUT I determined this with myself, that I
would not come again to you in heaviness.

2. For if I make you sorry, who is he then
that maketh me glad, but the same which is
made sorry by me?

3. And I wrote this same unto you, lest,
when I came, I should have sorrow from
them of whom I ought to rejoice; having
confidence in you all, that my joy is the joy
of you all.

place at regeneration — anointed . . .
sealed . . . gave (ASV; all in the aorist
tense). The verb (chrid}_ translated
anointed is used concerning the anoint¬
ing of the Holy Spirit (cf. Lk 4:18; Acts'
4:27; 10:38; Heb 1:9). The name Christ
(“The Anointed One”) comes from the
same root. The earnest (arrabon; used
elsewhere in the NT only in II Cor 5:5;
Eph 1:14) is the initial payment on a
purchase: a guarantee. (RSV).

4) The Plan Changed. 1:23—2:4. 23.
Paul gives a negative reason (to spare
you; 1:23—2:4a) and a positive reason
(but that ye might know the love, etc.;
2:4 b) why he changed his contemplated
plan. But I call God for a witness upon
my soul (ASV) correctly represents Pauls
words (cf. 11:31; Rom 1:9; Phil 1:8; I
Thess 2:5,10). The not as yet statement
could be translated as “no more” — imply¬
ing that Paul desisted from his visit to
Corinth until certain things were cor¬
rected there (cf. II Cor 13:2,10). 24.
That the words “to spare you” might not
be misunderstood, Paul reminds his
readers that he is not seeking ecclesiasti¬
cal tyranny over their faith (cf. 4:5; 11:
20; I Pet 5:3). The word joy (chara) oc¬
curs as often in this epistle (1:24; 2:3;
7:4,13; 8:2) as in Philippians (1:4,25;
2:2,29; 4:1). We can read by faith (AV)
or in faith (ASV; RSV) — the former indi¬
cating means; the latter, sphere. On
stand, see also Rom 5:2; 11:20; I Cor
15:1; I Pet 5:9.

2:1. Pauls “determination” issued from
the fact that sorrow (ASV) would have
characterized his visit if his original plan
(cf. 1:15,16) had been carried out. End¬
less debate has revolved around the words
come again. The issue is made extremely
complex by the fact that only one visit
to Corinth is recorded in Acts (18:1-18)
prior to this epistle. However, in II Cor
12:14; 13:1 it appears that the apostle's
next visit was to be his third one. Some
scholars hold that Paul made a second
(unrecorded) visit. 2. The if assumes the
fact to be true (as in 2:5,9; 3:7,9,11; 5:
14). Paul gets no sadistic delight out of
pain he causes his converts: his sadness
and joy are contingent on their spiritual
state.

3. Which letter are we to understand
by I wrote? Older commentators gen¬
erally assumed that our I Corinthians is re¬
ferred to here; more recent commentators
think that Paul is referring to a “stem
letter” (now lost or else found in chap¬
ters 10—13 of our present epistle) that

656

II CORINTHIANS 2:4-8

4. For out of much affliction and anguish
of heart I wrote unto you with many tears;
not that ye should be grieved, but that ye
might know the love which I have more
abundantly unto you*

5. But if any have caused grief, he hath
not grieved me, but in part: that I may not
overcharge you all.

6. Sufficient to such a man is this punish¬
ment, which was inflicted of many.

7. So that contrariwise ye ought rather to
forgive him, and comfort him, lest perhaps
such a one should be swallowed up with
overmuch sorrow.

8. Wherefore I beseech you that ye would
confirm your love toward him.

he wrote after he wrote I Corin¬
thians. These same commentators also as¬
sume that an unrecorded visit took place
rior to the “stern letter.” One cannot
e dogmatic on the circumstances sur¬
rounding Paul's relation to the church at
Corinth.

4. Paul’s emotional life is here epito¬
mized in (1) depth — much affliction and
anguish of heart; (2) its visible expres¬
sion—with many tears; (3) its negative
purpose — not that ye should be grieved;
(4) its positive purpose —that ye might
know the love which I have more abun¬
dantly unto you. The last clause gives
Paul’s positive reason (see 1:23) for
changing his plan (cf. 1:15,16).

5) The Plan Chastened. 2:5-11. 5. The
reference of any hinges on the view one
takes of Paul's visits and letters to Cor¬
inth. According to the older view, the
incestuous person of I Cor 5:1-8 is re¬
ferred to here. More recent commentators
hold that a person or party (cf. II Cor 10:
7; I Cor 1:12) had recently arisen there to
challenge Paul's apostolic authority. The
issue will probably never be settled un¬
til we possess more than the scanty facts
we now have. In overcharge (epibared,
“to weigh down, burden” — Arndt) we
have perhaps a polite understatement of
Paul's concern (cf. the same word in I
Thess 2:9; II Thess 3:8). 6. The punish¬
ment was sufficient. “The punishment is
severe enough” (Arndt). But the silence
was polite (such a man) and ominous (of
many — implying that a recalcitrant mi¬
nority still rebelled against Paul).

7. Neither ought (AV) nor should
(ASV; RSV) is required by the Greek.
Plummer puts it thus: “So that on the
contrary you may rather forgive him”
(A Critical and Exegetical Commentary
on the Second Epistle of St. Paid to the
Corinthians). The verb forgive (charizo-
mai; see its use in II Cor 1:10; 12:13;
Rom 8:32; Gal 3:18; Eph 4:32; Col 2:
13; 3:13) means “to give freely or gra¬
ciously as a favor” (Arndt). It should
be noted that this was the act of the
whole church. The use of lest by any
means (ASV), which translates me pos
(cf. its use in II Cor 9:4; 11:3; 12:20;
I Cor 8:9; 9:27), indicates that the
action mentioned was within the range
of possibility. 8. Confirm (kyrod; else¬
where in NT only in Gal 3:15) means
either “to reaffirm” (Arndt) or “to ratify”
(Plummer). Their acceptance of him as a
brother restored to Christian fellowship

657

II CORINTHIANS 2:9-14

9. For to this end also did I write, that I
might know the proof of you, whether ye be
obedient in all things.

10. To whom ye forgive any thing, I /or-
give also: for if I forgave any thing, to whom
I forgave it, for your sakes forgave I it in the
person of Christ;

11. Lest Satan should get an advantage of
us: for we are not ignorant of his devices.

12. Furthermore, when I came to Troas
to preach Christ’s gospel, and a door was
opened unto me of the Lord,

13. I had no rest in my spirit, because I
found not Titus my brother; but taking my
leave of them, I went from thence into
Macedonia*

14. Now thanks be unto God, which al¬
ways cause th us to triumph in Christ, and
maketh manifest the savor of his knowledge
by us in every place.

would be the public display of this “reaf¬
firmation.”

9. Paul indicates three reasons why he
wrote: (1) to prepare them for his visit
(2:3); (2) to manifest to them his love
(2:4); (3) to test their obedience (2:9).
The word proof (dokime) is found four
times in this epistle (2:9; 8:2; 9:13; 13:
3); elsewhere in the NT only in Rom
5:4; Phil 2:22. By in all things Paul
shows that incomplete obedience is intol¬
erable.

10. Read this verse in the ASV or the
RSV. Paul ratifies the action of the Co¬
rinthian church in the corporate duty of
“forgiving” (cf. Jn 20:23). On forgive,
see II Cor 2:7. We can read the last
statement as in the person of Christ (AV),
i.e., acting as his representative; or in
the presence of Christ (ASV; RSV 7 ), i.e..
acting with him as our witness. 11. We
have (1) a common foe — Satan; (2) a
common danger — get an advantage of us;
(3) a common protection — we are not
ignorant of his devices. The verb pleonek-
ted (found elsewhere in the NT only in
7:2; 12:17,18; I Thess 4:6) means “to
take advantage of, outwit, defraud,
cheat” (Arndt). Here we may read: “that
we may not be outwitted by Satan”
(Arndt).

6) The Plan Consummated. 2:12-17.
12. From here to the end of the chapter
Paul tells us how his changed plan was
consummated in trial (w. 12,13), in tri¬
umph (vv. 14-16), and in testimony (v.
17). What an opportunity—a door! What
a privilege—for me! What a responsi¬
bility-opened! What a relationship-
in the Lord! Paul’s travels were always
purposive and evangelistic — for the gos¬
pel of Christ (ASV). 13. Paul’s disturbed
spirit demanded his quick departure
from Troas. To get news concerning the
Corinthian church was his immediate ob¬
session; all else — including the evangeli¬
zation of Troas — was secondary. Who
or what caused these two men — Paul
and Titus —to “foul up” their plans is
not revealed here. Shall we say that souls
were lost in Troas because of somebody’s
failure? God overruled by granting Paul
a ministry there on his return from Cor¬
inth (Acts 20:6).

14. The order in the Greek is em¬
phatic: “But unto God be thanks” (cf. 8:
16; 9:15). This verse illustrates Rom 8:
28. The verb thriambeud should be trans¬
lated leadeth us in triumph (ASV; RSV).
This verb is used elsewhere in the NT
only in Col 2:15. Paul considers himself

658

II CORINTHIANS 2:15-3:3

15. For we are unto God a sweet savor of
Christ, in them that are saved, and in them
that perish;

16. To the one toe are the savor of death
unto death; and to the other the savor of life
unto life. And who is sufficient for these
things?

17. For we are not as many, which cor¬
rupt the word of God: but as of sincerity, but
as of God, in the sight of God speak we in
Christ.

CHAPTER 3

DO we begin again to commend ourselves?
or need we, as some others, epistles of com¬
mendation to you, or letters of commenda¬
tion from you?

2. Ye are our epistle written in our hearts,
known and read of all men:

3. Forasmuch as ye are manifestly de¬
clared to be the epistle of Christ ministered
by us, written not with ink, but with the
Spirit of the living God; not in tables of
stone, but in fleshly tables of the heart.

as a slave (cf. Rom 1:1) being led tri¬
umphantly in the Messiahs conquered
host (cf. Eph 4:8; after a victorious mili¬
tary campaign it was customary for Ro¬
man emperors to stage a "triumph,” dur¬
ing which they paraded captives through
the streets of Rome). Note the always
(pantote; cf. II Cor 4:10; 5:6; 9:8) and
in every place (cf. Acts 1:8; Rom 10:18;
Col 1:6,23). The verb (phanerod) trans¬
lated maketh manifest is quite common
in this epistle (3:3; 4:10,11; 5:10; 7:12;
11:6). The use of savour shows that Paul
is continuing the picture of a triumphal
procession. The word knowledge (gnosis)
is. used twenty-nine times in the NT;
Paul uses it twenty-three times. It is used
elsewhere in this epistle in 4:6; 6:6; 8:7;
10:5; 11:6.

15. In the NT, salvation is described
as (1) past (aorist tense: II Tim 1:9; Tit
3:5); (2) present (present tense: here
and in I Cor 1:18; 15:2); (3) future
(future tense: Rom 5:9,10; I Cor 3:5; II
Tim 4:18); (4) completed (perfect tense:
Eph 2:5,8). The verb perish (apollumi;
cf. its use in II Cor 4:3; Jn 3:16; 10:28;
17:12; 18:9; II Thess 2:10) designates
destruction and ruination rather than an¬
nihilation. 16. The same savour is wafted
to all by the messengers of the Gospel.
To some it is fatal; to others it is life-
giving (cf. Jn 3:19; 9:39; 15:22; 16:8
ff.; Acts 13:46ff.; 28:25-28). The transi¬
tion from spiritual death (cf. Eph 2:1)
to eternal death (cf. Rev 2:11; 20:14;
21:8) is probably indicated by from death
unto death (ASV).

17. Paul's testimony is that he does
not, like many (the false teachers, men¬
tioned in 11:4,12-15), corrupt (kapeleud,
meaning "to trade in, peddle, huckster” —
Arndt) the word of God. Paul's sincerity
is evident in its (1) origin — of God; (2)
manifestation — in the sight of God; (3)
sphere of action — speak we in Christ
(cf. 13:3).

D. Paul's Dispensation Superior. 3:1-
18.

1) Superior in Documentation. 3:1-3.
1. Paul vehemently exposes those who
need letters of self-commendation (cf.
5:12; 10:12,18; 12:11). His mission and
ministry did not need such conceited
self-appraisal. 2. On the contrary, Paul's
letter is (1) personalized — our epistle;

(2) permanent — written in our hearts;

(3) public — known and read of all men.
3. The genuineness of the Corinthians as
an epistle of Christ (ASV) is authenti-

659

II CORINTHIANS 3:4,7

4. And such trust have we through Christ
to God-ward:

5. Not that we are sufficient of ourselves
to think any thing as of ourselves; but our
sufficiency is of God;

6. Who also hath made us able ministers
of the new testament; not of the letter, but
of the spirit: for the letter killeth, but the
spirit giveth life.

7. But if the ministration of death, writ¬
ten and engraven in stones, was glorious, so
that the children of Israel could not stead¬
fastly behold the face of Moses'for the glory
of his countenance; which glory was to be
done away;

cated (1) by their ministry — ministered
by us; (2) by their supernatural origin —
with the Spirit of the living God; (3)
by their internal testimony — in fleshy
tables of the heart (cf. Jer 24:7; 31:33;
32:39; Ezk 11:19; 36:26).

2) Superior in Dynamism. 3:4-6. 4.
This trust (pepoithesis; see 1:15) is
through Christ The use of the definite
article before Christ (“The Christ”; i.e.,
“The Anointed One”) is quite common in
this epistle (1:5; 2:12,14; 3:4; 4:4; 5:10,
14; 9:13; 10:1,5,14; 11:2,3; 12:9). On
through (dia), see 5:18 in the ASV. 5.
Our sufficiency (hikanotes, meaning "fit¬
ness, capability, qualification”—Arndt) is
of God. The of (ek) indicates source (as
in 4:7,18; Jn 10:47; 18:36,37. Cf. I Cor
15:10).

6. Follow the ASV translation: who
also made us sufficient as ministers. The
new covenant (ASV; cf. Mt 26:28; Heb
8:8,13) requires a “new man” (Eph 2:15;
4:24) who is a “new creature” (II Cor
5:17). This regenerated person has a
“new name” (Rev 2:17), observes a “new
commandment” (I Jn 2:7,8),^sings a “new
song” (Rev 14:3), looks for “new heavens
and a new earth” (II Pet 3:13; Rev 21:
1) where the “new Jerusalem” (Rev 21:2)
is and where all things are “new” (Rev
21:5). The contrast between the letter
killeth and the spirit giveth life is not a
contrast between extreme literalism and
a free handling of Scripture (as in the al¬
legorical method of interpretation); the
contrast is rather between the Law as a
system of salvation requiring perfect
obedience (cf. Rom 3:19,20; 7:1-14; 8:1-
11; Gal 3:1-14) and the Gospel as God’s
gift of grace in Christ. Even the Law.
however, could lead a soul to Christ (cf.
Gal 3:15-29); but degenerate Judaism
had turned it into a lifeless mass of forms
(cf. Isa 1:10-20; Ter 7:21-26). The new
age of “grace and truth” (Jn 1:17), al¬
ready anticipated in the OT (cf. Ezk
37:1-14; 47:1-12), is now fully realized
in the dynamic dispensation of grace (cf.
Jn 4:23; 6:63; Rom 2:28; 7:6).

3) Superior in Degree. 3:7-9. 7. Read
Ex 34:29-35 for background material.
The dispensation of “the letter” is in¬
ferior to the dispensation of “the spirit”
in (1) essential nature — death (cf. Rom
7:5,10,11; Gal 3:10,21,22); (2) out¬
ward form — engraven in stones (cf. Ex
24:12; 31:18); (3) abiding merit —which
glory was passing away (ASV). The verb
(katarged) in the last clause means “to

660

8. How shall not the ministration of the
spirit be rather glorious?

9. For if the ministration of condemna¬
tion be glory, much more doth the ministra¬
tion of righteousness exceed in glory.

10. For even that which was made glori¬
ous had no glory in this respect, by reason of
the glory that excelleth.

11. For if that which is done away was
glorious, much more that which remaineth is
glorious.

12. Seeing then that we have such hope,
we use great plainness of speech;

13. And not as Moses, which put a veil
over his face, that the children of Israel
could not steadfastly look to the end of that
which is abolished:

II CORINTHIANS 3:8-13

abolish, wipe out, set aside” (Arndt); ex¬
cept for two places (Lk 13:7 and Heb 2:
14), it is used exclusively in the NT by
Paul (e.g., II Cor 3:1,13,14; I Cor 15:
24,26; II Tim 1:10).

8. The negative not (ouchi) expects a
strong positive answer (as in I Cor 9:1;
10:16,18). The argument used here is
called argumentum a minore ad majus:
if the lesser of two things be true, how
much more shall the greater be true.

9. The old dispensation admittedly had
its glory (cf. Rom 9:4,5); but the new
dispensation must exceed in glory (cf.
Heb 8:6ff. ; 9:11-15). In the OT ‘ever¬
lasting righteousness” (Dan 9:24) was
promised as a concomitant of the Mes¬
siah s advent (cf. Isa 51:5-8; 56:1; Jer
23:5,6). That righteousness was fulfilled
by Christ (cf. II Cor 5:21; Mt 3:15; Rom
10:4) and is now imputed to all who be¬
lieve on him (cf. II Cor 5:21; Rom 3:21-
31; 4:1-13).

4) Superior in Destination. 3:10,11.

10. The new dispensation is superior to
the old in that the new is not subject to
diminution and demolition. The glory of
the old was but a reflection of the new;
it was a "copy and shadow” (Heb 8:5;
10:1) of the new. 11. The old "is being
abolished” (ASV margin); the new re¬
mains. The verbs done away and remain¬
eth are present participles. Cf. Heb 12:
18-28.

5) Superior in Diagnosis. 3:12-17. 12.
The new far exceeds the old in clarity
and perspicuity. The use of such calls up
the inherent quality of the thing to which
it is applied (as in Mt 19:14; Jn 9:16; Gal
5:21,23; Heb 13:16). Paul uses the word
hope in all of his epistles except Phile¬
mon. Plainness of speech (parrcsia; cf. II
Cor 7:4) describes the boldness of speech
(ASV) that characterized the early Chris¬
tians (cf. Acts 2:29; 4:13,29,31) and
Paul (cf. Eph 6:19; Phil 1:20) in their
testimony against Jews and Gentiles. The
believers were not ashamed of the Gos¬
pel, because they knew it had an inner
power and vitality that could not be
found elsewhere (cf. Rom 1:16,17). 13.
Read this verse in the ASV or the RSV.
We have here the reason for the "great
boldness” of Christians. Moses used to
put (the verb is in the imperfect tense)
a veil on his face so that the Israelites
could not see the end of the fading splen¬
dor (RSV). In Paul’s inspired interpreta¬
tion of the OT, the evanescent glory
that shone from Moses’ face after his

661

n CORINTHIANS 3:14-17

14. But their minds were blinded: for
until this day remaineth the same veil un¬
taken away in the reading of the old testa¬
ment; which veil is done away in Christ.

15. But even unto this day, when Moses is
read, the veil is upon their heart.

16. Nevertheless, when it shall turn to the
Lord, the veil shall be taken away.

17. Now the Lord is that Spirit: and
where the Spirit of the Lord is, there is lib¬
erty.

communion with God becomes typical of
the passing glory of the old dispensation.

14. Paul here gives a spiritual applica¬
tion for the physical veil on Moses* face.
That veil now becomes a veil that keeps
the Jews from understanding the true
import of the old covenant as they read
it (ASV). The word noema , here translated
minds, is used almost exclusively in this
epistle (2:11; 4:4; 10:5; 11:3; cf! Phil 4:
7). The cognate verb form (noed) desig¬
nates “rational reflection or inner per¬
ception* (Arndt; cf. its use in Jn 12:40;
I Tim 1:7; Heb 11:3). The passive form
were blinded denotes the judicial blind¬
ness that befell Israel when the nation
rejected Christ (cf. Jn 12:40; Rom 11:7,
25). Such blindness may be due to God
(cf. Rom 11:7,8), Satan (cf. II Cor 4:4),
or man himself (cf. Heb 3:8). The clause,
which veil is done away in Christ, can
also be translated as in the ASV or as in
the RSV. The verb is done away (present
passive of katarged; see II Cor 3:7 b)
means that this veil of spiritual blindness
is being removed from the hearts of be¬
lieving Israelites the moment they “see**
Christ as .their Saviour (cf. Jn 9:40,41).

15. The Pentateuch was habitually
read — whensoever Moses is read (ASV)
— in the synagogues (cf. Acts 15:21).
Paul had no question about its authorship
(cf. Acts 26:22; 28:23; Rom 10:5,19; I
Cor 9:9). It was even necessary for Christ
to “open** the minds of his own disciples
regarding the Messianic significance of
the OT (cf. Lk 24:25,26,32,44,45). 16.
The whensoever (ASV) should be re¬
tained here. It is the same indefinite par¬
ticle as is used in verse 15 (but no¬
where else in the NT). The subject of
shall turn may be either “the heart” or
“he” (i.e., the individual Israelite). The
verb turn (epistrepho) often designates
conversion (cf. Lk 1:16,17; Acts 3:19;
26:20; I Thess 1:9). Whenever the soul
believes, then “the veil is being re¬
moved**—the removal of the veil syn¬
chronizes with the act of saving faith (cf.
Isa 25:7; Zech 12:10).

17. The Lord is the Spirit (ASV). This
construction in the Greek, with the
definite article preceding both subject and
predicate (cf. I Jn 3:4), indicates identity
of nature. By Lord here we are to under¬
stand Jesus Christ (so almost universally
in Paul's writings; e.g., II Cor 5:6,8,11;
8:5; 10:8; 12:1,8). Paul is here teach¬
ing that Christ and the Spirit have the
same essence (cf. Jn 10:30); their persons
remain distinct. As announced propheti¬
cally (Isa 61:1,2; Joel 2:28-32), the new

662

II CORINTHIANS 3:18-4.4

18. But we all, with open face beholding
as in a glass the glory of the Lord, are
changed into the same image from glory to
glory, even as by the Spirit of the Lord.

CHAPTER 4

THEREFORE, seeing we have this ministry,
as we have received mercy, we faint not;

2. But have renounced the hidden things
of dishonesty, not walking in craftiness, nor
handling the word of God deceitfully; but,
by manifestation of the truth, commending
ourselves to every man’s conscience in the
sight of God.

3. But if our gospel be hid, it is hid to
them that are lost:

4. In whom the god of this world hath
blinded the minds of them which believe
not, lest the light of the glorious gospel of
Christ, who is the image of God, should
shine unto them.

dispensation was to be characterized by
the outpouring of the Spirit. The Lord
Jesus sent the Spirit (cf. Jn 16:7). Where
and “whensoever” (II Cor 3:16) the
Spirit regenerates the heart, there is real
liberty (cf. Jn 8:32; Gal 5:1,13).

6) Superior in Denouement. 3:18.
Here is the grand finale. Using Ex 34:29-
35 as the background, Paul gives a sum¬
mary of advantages possessed by the new
dispensation: (1) liberty —with unveiled
face (ASV); (2) intimacy—beholding . . .
the glory of the Lord (cf. Ex 33:17-23, I
Jn 3:1,2); (3) efficacy —are (being) trans¬
formed into the same image (ASV); (4)
perfection—glory to glory (cf. Isa 66:
11,12); (5) supernatural origination-

even as from the Lord the Spirit (ASV).
The last statement, translated erroneously
in the AV, equates Christ and the Spirit
in the cooperative work of salvation (cf.
II Cor 3:17; Jn 7:39; 15:26; 16:6-14).

E. Pauls Dualism Explained. 4:1-18.

1) The Hidden and the Open. 4:1,2.
1. Note three things: (1) our riches — we
have this ministry; (2) our reminder —
even as we obtained mercy (ASV; cf.
I Tim 1:13,16); (3) our resource — we
faint not (cf. the same verb in II Cor
4:16; Lk 18:1; Gal 6:9; Eph 3:13; II
Thess 3:13). 2. The decisive act, re¬
nounced, is explained by two negative
concomitants: (1) not walking in crafti¬
ness; (2) nor handling the word of God
deceitfully. The resultant life is described
according to its (1) means — by the mani¬
festation of the truth; (2) method — com¬
mending ourselves to every man’s con¬
science; (3) measure — in the sight of
God. Christians should renounce (as
here), repudiate (cf. 6:14-17), and re¬
prove (cf. Eph 5:11) the hidden things of
shame (ASV; cf. Rom 6:21; I Cor 4:5).

2) The Blinded and the Enlightened.
4:3,4. 3. The if assumes the state to be
real. Our gospel. The one and only gospel
(cf. Gal 1:6 ff.). Is veiled (ASV). The per¬
fect tense portrays the fixed state. The
present participle is correctly rendered by
them that are perishing (RSV; cf. 2:15).
The AV’s use of hid obscures the im¬
plicit reference to 3:13-18; the “veil”
that “blinded” the Jewish mind has now
become the “veil” that Satan uses to
“blind” the perishing (RSV). 4. Satan is
here called the god of this age (so the
Greek; cf. Jn 12:31; 14:30; 16:11; Eph
2:2), The word image (eikon) is twice

663

II CORINTHIANS 4:5-11

5. For we preach not ourselves, but Christ
Jesus the Lord; and ourselves your servants
for Jesus' sake.

6. For God, who commanded the light to
shine out of darkness, hath shined in our
hearts, to give the light of the knowledge of
the glory of God in the face of Jesus Christ*

7. But we have this treasure in earthen
vessels, that the excellency of the power may
be of God, and not of us.

8. We are troubled on every side, yet not
distressed; we are perplexed, but not in de¬
spair;

9. Persecuted, but not forsaken; cast
down, but not destroyed; .

10. Always bearing about in the body the
dying of the Lord Jesus, that the life also of
Jesus might be made manifest in our body.

11. For we which live are alway delivered
unto death for Jesus' sake, that the life also
of Jesus might be made manifest in our mor¬
tal flesh.

elsewhere applied to Christ (Col 1:15;
Heb 1:3). The verb shine (atigazo) is
found only here in the NT.

3) Slaves and the Master 4:5. Paul
preached Christ Jesus as Lord (ASV).
The supreme Lordship of Christ was
central in apostolic preaching (cf. the
same construction as here in the ASV
translation of Rom 10:9; Phil 2:11). The
original of servants is slaves. Paul repeat¬
edly calls himself a "slave” (doulos; cf.
Rom 1:1; Gal 1:10; Phil 1:1; Tit 1:1).
Here he uses the term to describe his
relationship to his converts at Corinth.

4) Darkness and Light. 4:6. The ver¬
sions (AV, ASV, RSV) differ considerably
here. The RSV seems to present the
original most clearly. Paul goes back to
creation (Gen 1:3) for a prototype of his
own conversion (cf. Acts 9:3ff.). The God
who created the physical light illuminates
our minds in our re-creation when we
savingly behold the face of Jesus Christ.

5) The Frail and the Mighty. 4:7. By
this treasure Paul reminds us that the
Gospel is a valuable jewel (cf. Mt 13:44,
52) committed to him (cf. Eph 3:1,2,7,8).
Human nature in its weakness and frailty
is pictured in the phrase earthen vessels
?cf. Acts 9:15). The word exceeding
(hyperbole) means "excess, extraordinary
quality or character” (Arndt). The word is
used in the NT only by Paul (II Cor 1:8;
4:7,17; 12:17; Rom 7:13; I Cor 12:31;
Gal 1:13).

6) Trials and Triumphs. 4:8-10. These
verses may be summarized thus: (1) All
the verbs in 8-10 a are present participles
and are grammatically related to "we' in
4:7.* They explain or illustrate Paul's se¬
cret of power in "earthem vessels.” (2)
These participles seem to go in ascensive
order — like a swelling crescendo. (3)
They are paradoxical and antithetical —
contrasting nature with grace. (4) More¬
over, although based on 2:14ff., they step
up higher on the ladder that will lead us
through 6:4-10 up to the climax in 11:
16-23. Always bearing about in the body
the dying of the Lord Jesus (v. 10). Cf.
Rom 8:36; I Cor 15:31; Gal 6:17; Col
1:24. Paul's great desire was that the life
also of Jesus may be manifested in our
body (ASV; cf. Gal 2:20; Phil 1:20).

7) Death and Life. 4:11,12. The
thought of verse 10 is repeated, with the
significant addition of for Jesus' sake (cf.

664

II CORINTHIANS 4:12-17

12. So then death worketh in us, but life
in you.

13. We having the same spirit of faith, ac¬
cording as it is written, I believed, and there¬
fore have I spoken; we also believe, and
therefore speak;

14. Knowing that he which raised up the
Lord Jesus shall raise up us also by Jesus, and
shall present us with you.

15. For all things are for your sakes, that
the abundant grace might through the
thanksgiving of many redound to the glory
of God.

16. For which cause we faint not; but
though our outward man perish, yet die in¬
ward man is renewed day by day.

17. For our light affliction, which is but
for a moment, worketh for us a far more ex¬
ceeding and eternal weight of glory;

Acts 9:16; Phil 1:29). The apostle’s life
was a continuous exposure to death —
we are always being given up to death
RSV; cf. II Tim 4:6, ASV). On worketh
energed), see II Cor 1:6. God’s power
also worked in Paul (cf. Eph 3:20; Col
1:29).

8) The Written and the Spoken. 4:13.
Paul, citing Ps 116:10 (LXX), gives the
reason for his speaking. Having (ASV)
equals “because we have.” This verse
implicitly teaches that the Holy Spirit is
the Author of faith, Scripture, and testi¬
mony. The we is emphatic: Paul, like
David, believes and speaks; the two dis¬
pensations are united in faith (cf. Heb 11:
39,40).

9) The Past and the^ Future. 4:14. The
resurrection of believers is here presented
with reference to its (1) Author— he
which raised up the Lord Jesus (cf. Acts
3:26); (2) time — shall raise up (cf. I Cor
15:51,52; I Thess 4:13ff.); (3) cause-
also with Jesus (ASV; cf. I Cor 15:20-
23); (4) purpose — shall present us with
you (cf. Eph 5:27; I Thess 2:19,20).

10) Grace and Thanksgiving. 4:15.
Paul’s philosophy (all things . . . for your
sakes) issues in a purpose (that) which
finds a plenitude of grace that causes
thanksgiving to abound unto the glory of
God (ASV). On abound, see 1:5.

11) The Outer and the Inner Man. 4:
16. Faint not. See 4:1. Is decaying (ASV)
... is being renewed (RSV). The present
tense in both verbs indicates simultaneous
action. The outward man corresponds to
the “earthen vessels” of 4:7 and the
“earthly house” of 5:1. The seeds of de¬
cay and dissolution are in the body from
birth. Read Rom 8:18-25 as an extended
commentary on this verse. “For here we
have no continuing city” (Heb 13:14).

12) Affliction and Glory. 4:17. We
have here (1) the disparity, (2) the de¬
sign, and (3) the denouement. The dis¬
parity is threefold: (1) in time —for a
moment contrasted with eternal; (2) in
magnitude — light contrasted with weight;
(3) in character — affliction contrasted
with glory. The design is found in work¬
eth, a verb (katergazomai), which means
“to bring about, produce, create” (Arndt).
This verb is found seven times in this
epistle (5:5; 7:10,11; 9:11; 12:12). The
denouement is sounded in the more and
more exceedingly (ASV), in which Paul

665

II CORINTHIANS 4sl8 - 5:5

18. While we look not at the things which
are seen, but at the things which are not
seen: for the things which are seen are tem¬
poral; but the things which are not seen are
eternal.

CHAPTER 5

FOR we know that, if our earthly house of
this tabernacle were dissolved, we have a
building of God, a house not made with
hands, eternal in the heavens.

2. For in this we groan, earnestly desiring
to be clothed upon with our house which is
from heaven:

3. If so be that being clothed we shall not
be found naked.

4. For we that are in this tabernacle do
groan, being burdened: not for that we
would be unclothed, but clothed upon, that
mortality might be swallowed up of life.

5. Now he that hath wrought us for the
selfsame thing is God, who also hath given
unto us the earnest of the Spirit.

almost exhausts the Greek language in his
crescendo of superlatives.

13) The Seen and the Unseen. 4:18 a.
While we look represents the present
participle of skoped (a verb that occurs
elsewhere in the NT only in Lk 11:35;
Rom 16:17;Gal 6:1; Phil 2:4; 3:17). One
should not “keep one’s eye on what can
be seen” (Arnclt). Consult Heb 11:1,7.
13-15,26 for the same thought.

14) The Temporal and the Eternal. 4:
18 b. The word temporal (proskairos;
elsewhere in the NT only in Mt 13:21;
Mk 4:17; Heb 11:25) defines the ephem¬
eral and evanescent in contrast to the
abiding and eternal. Eternity is the ever¬
lasting now; we live in the midst of it,
although we cannot see it. In the glorified
state we shall know fully (cf. I Cor 13:
12) and see fully (cf. I Jn 3:2). Now we
walk by faith.

F. Pauls Dedication Motivated. 5:1—

6 : 10 .

1) Motivated by Knowledge. 5:1-9. 1.
Christians can know (oida; the same verb
is used in I Jn 2:21; 3:1,2) the truth
about the unseen world (cf. II Cor 4:17,
18). The if (ean; cf. its use in I Jn 3:2)
suggests uncertainty regarding the time
but not concerning the fact. The earthly
house (cf. II Cor 4:7) is called a taber¬
nacle—very vulnerable and transitory.
The verb were dissolved (katalud) means
“to tear down, demolish” (Arndt). The
body’s decomposition signalizes its exit
from earth into a far more glorious state
above (cf. Phil 1:23; 3:20,21; I Jn 3:2,
14). No philosophy can give the assur¬
ance found in we have (cf. echo in II
Cor 3:4,12; 4:1,7,13; 7:1; 9:8 for a
treasury of spiritual possessions).

2. Probably tabernacle (v. 1) is the
antecedent of this. The use of groan
(stenazd; cf. its use in Roin 8:23) suggests
that there is something distasteful in the
present state (cf. Phil 1:23). The adverb
earnestly translates the preposition epi in
cpipothed—ix verb expressing vehe¬
mence of desire, as can be seen in such
passages as Rom 1:11; Phil 1:8; II Tim
1:4. 3. The meaning of being clothed and
naked has been debated interminably.
Such passages as Jn 11:25,26; I Cor 15:
37-49; Phil 1:21-23; 3:20,21; I Thess 4:
13-18; I Jn 3:Iff.; Rev 6:9; 20:4 must be
taken into account in our interpretation.

4. This verse restates and expands the
previous verses. The transformation here

666

II CORINTHIANS 5:6-11

6. Therefore we are always confident,
knowing that, whilst we are at home in the
body, we are absent from the Lord:

7. (For we walk by faith, not by sight:)

8. We are confident, I say , and willing
rather to be absent from the body, and to be
present with the Lord.

9. Wherefore we labor, that, whether
present or absent, we may be accepted of
him.

10. For we must all appear before the
judgment seat of Christ; that every one may
receive the things done in his body, ac¬
cording to that he hath done, whether it be
good or bad.

11. Knowing therefore the terror of the
Lord, we persuade men; but we are made
manifest unto God; and I trust also are made
manifest in your consciences.

envisaged is that what is mortal may be
swallowed up of life (ASV). “Death is
swallowed up in victory” (I Cor 15:54).
Compare the cases of Enoch (Gen 5:24)
and Elijah (II Kgs 2:11). The absolute
use of the life (so the Greek) must carry
some significance here as in the other
places where the definite article is used
(II Cor 4:12; I Jn 1:2; 2:25; 3:14; 5:

12) . 5. The aorist wrought (ASV; see 4:17
for the verb) takes us back to God’s de¬
crees (cf. Rom 8:30; 9:23; I Cor 2:7-9).
On earnest see 1:22.

6. The adverb always (pantote) is
found in all of Paul’s epistles. It is ap¬
plied to such things as prayer (Rom 1:9),
thanksgiving (I Cor 1:4), work (I Cor 15:
58), and obedience (Phil 2:12). Cf. also
II Cor 2:14; 4:10; 9:8, The verb en -
demed (“to be at home” — Arndt) should
be consistently translated (as *in ASV)
here and in 5:8,9 (the .only places where
it is found in the NT). 7. Walk (peripa -
ted). A verb often used to describe the
Christians whole life (cf. Rom 6:4; 13:

13) . In II Cor 1:12 “we behaved our¬
selves” (ASV) is a comparable expres¬
sion.

8. The thought of 5:6 is resumed.
Willing rather. Paul does not mean that
he is anxiously courting the opportunity
to leave the present life (cf. the faulty
rendering in the RSV). Tne verb trans¬
lated willing (eudokeo) simply denotes
that which brings pleasurable satisfaction
(cf. its use in Mt 3:17; 12:18; 17:5). Cf.
Phil 1:23. 9. The verb labour (philoti-
meomai; elsewhere in NT only in Rom
15:20; I Thess 4:11) means “to have as
ones ambition” (Arndt). The word ac¬
cepted (euarestos) is used in the NT only
by Paul (Rom 12:1,2; 14:18; Eph 5:10;
Phil 4:18; Col 3:20; Tit 2:9) and in Heb
13:21.

2) Motivated by Judgment. 5:10. This
important verse may be summarized thus:
(1) the plan — we must; (2) the parties —
all; (3) the presence - appear; (4) the
place— before the judgment seat of Christ
(cf. Rom 14:10); (5) the purpose — that,
etc. The purpose (1) includes all —every
one; (2) recompenses all —may receive;
(3) recalls all — the things done in his
body; (4) discriminates between all —
according to that he hath done, whether
it be good or bad.

3) Motivated by Fear. 5:11. Knowing
is definitely causal (“since we know”).
Phobos (as in Acts 9:31; Eph 5:21)
should be rendered as fear (ASV; RSV).

667

II CORINTHIANS 5:12-15

12. For we commend not ourselves again
unto you, but give you occasion to glory on
our behalf, that ye may have somewhat to
answer them which glory in appearance, and
not in heart.

13. For whether we be beside ourselves, it
is to God: or whether we be sober, it is for
your cause.

14. For the love of Christ constraineth us;
because we thus judge, that if one died for
all, then were all dead:

15. And that he died for all, that they
which live should not henceforth live unto
themselves but unto him which died for
them, and rose again.

It denotes that reverential awe that
should characterize the believers life in
view of his appearance before Christ as
Judge. The order and emphasis of the
original is like this: . . men we are per¬
suading; but to God we have been made
manifest, and I hope that in your con¬
sciences we have been made manifest.”
Paul sought to persuade men either (1)
concerning the coming judgment (II Cor
5:10), or (2) of his own integrity as a min¬
ister, or (3) of the need of reconciliation
(v. 5:18-21). Only (2) seems to be im¬
mediately relevant.

4) Motivated by Unselfishness, 5:12,
13. 12. Commend (sunistano). “To in¬
troduce or recommend someone to some¬
one else” (Arndt). This verb is so charac¬
teristic of this letter (3:1; 4:2; 6:4; 7:11;
10:12,18; 12:11) that it occurs here
more times than in all the rest of the NT.
Evidently some at Corinth gloried in
appearance. Paul wanted to give his con¬
verts a real occasion for glorying in his
behalf, as one whose glory is truly in
heart, i.e., in the inner reality. 13. Plum¬
mer translates correctly thus: “For
whether we went mad, (it was) for God;
or whether we are in our right mind, (it
is) for you.” The “went mad” (aorist
tense) may refer to some occasion when
his enemies charged him with insanity
(cf. Mk 3:21; Acts 26:24). It is strange
how the world considers a man unbal¬
anced when his life is fully consecrated
to the Lord.

5) Motivated by Love. 5:14,15. 14. By
the love of Christ (cf. Rom 8:35; Eph
3:19) let us understand Christ’s own love
for us. The verb constraineth (sunecho)
normally means “to hold together”; but
here Arndt takes it to mean “urge on, im¬
pel.” Controls us (RSV) seems to be jus¬
tified in the light of the previous verse.
Christ’s love will keep any believer from
insane extremes. Paul’s judgment, made
once for all at his conversion, was this:
“One died for all; therefore, all died.”
The for in one died for all teaches sub¬
stitution (as in Jn 10:15; 11:50,51; Rom
5:6ff.; Gal 1:4). The aorist tense in all
died identifies the believer with Christ in
his death (cf. Rom 6:2-11; Gal 2:19; Col
3:3). 15. Those who have been redeemed
by the One who for their sakes died
and rose again (ASV) should now live
wholly for their Lord, not for self (cf.
Rom 14:7ff.; I Cor 6:19,20; I Thess 5:
10; Rev 14:1-5).

668

II CORINTHIANS 5:16-21

16* Wherefore henceforth know we no
man after the flesh: yea, though we have
known Christ after the flesh, yet now hence¬
forth know we him no more.

17. Therefore if any man be in Christ, he
is a new creature: old things are passed
away; behold, all things are become ne,w.

18. And all things are of God, who hath
reconciled us to himself by Jesus Christ, and
hath given to us the ministry of reconcilia¬
tion;

19. To wit, that God was in Christ, recon¬
ciling the world unto himself, not imputing
their trespasses unto them; and hath commit¬
ted unto us the word of reconciliation.

20. Now then we are ambassadors for
Christ, as though God did beseech you by
us: we pray you in Christ’s stead, be ye rec¬
onciled to God.

21. For he hath made him to be sin for us,
who knew no sin; that we might be made the
righteousness of God in him.

6) Motivated by Regeneration. 5:16,
17. 16. Before the crisis of his conver¬
sion, Paul knew Christ only after the
flesh (i.e., as merely another manj. After
he knew the significance of Christ s death
(5:15), he knew neither man nor Christ
after the flesh. Spiritual insight had
changed Paul’s center of gravity; eternity
had become the yardstick of all measure¬
ment. 17. The believer now becomes a
new creature (AV; ASV). On new, see
3:6. Read passed away instead of are
passed away. The tense is aorist, and
thus indicates the definitive change that
took place at regeneration. The same
verb (parerchomai) is used of the catas¬
trophic passing away of heaven and earth
at the final conflagration (Mt 5:18; Lk
21:32,33; II Pet 3:10). The perfect tense
in are become new dramatizes the abid¬
ing change introduced by regeneration.

7) Motivated by Reconciliation. 5:18-
21. 18. God is the Author of all things
(cf. Rom 11:36; Rev 4:11). Read thus:
‘who reconciled . . . and gave”; both
acts belong to God. Reconciliation pre¬
cedes donation. Sinners are reconciled by
the death of Christ (cf. Rom 5:10). The
word ministry (diakonia) is used often
in this epistle (II Cor 3:7ff.; 4:1; 5:18;
6:3; 8:4; 9:1,12,13; 11:8). 19. The com¬
ma after Christ in the AV is misleading.
Read as in the ASV. The basic thought,
God was in Christ reconciling (ASV), is
explained negatively—not imputing and
positively—having committed (ASV).
Scripture teaches that there is a non¬
imputation of sin (Rom 4:8) and an im¬
putation of righteousness (Rom 4:3,6,11,
22; Gal 3:6) to the one who believes in
Christ.

20. This verse presents (1) the mes¬
sengers—we are ambassadors; (2) the
means—as though God were entreating
by us (ASV); (3) the mediation— we be¬
seech you on behalf of Christ (ASV); (4)
the message — become reconciled (Alfred
Plummer (op. cit.). The as though (hds)
does not express doubt; the thought could
be more accurately rendered seeing that.
21, The Greek runs like this: The One
who did not know sin for us sin was
made, that we might become God's right¬
eousness in Him. The Sinless One be¬
came (by imputation) sin for the sinner,
that the sinner might become (by imputa¬
tion) sinless in the Sinless One. Here is
the very heart of the Gospel, a verse that
stands with Jn 3:16 in importance. In the
OT, the imputation of God’s righteous¬
ness to the believer is taught didactically

669

II CORINTHIANS 6:1-13

CHAPTER 6

WE then, as workers together with him, be¬
seech you also that ye receive not the grace
of God in vain.

2. (For he saith, I have heard thee in a
time accepted, and in the day of salvation
have I succored thee: behold, now is the ac¬
cepted time; behold, now is die day of salva¬
tion.)

3. Giving no offense in any thing, that the
ministry be not blamed:

4. But in all things approving ourselves as
the ministers of God, in much patience, in
afflictions, in necessities, in distresses,

5. In stripes, in imprisonments, in tu¬
mults, in labors, in watchings, in fastings;

6. By pureness, by knowledge, by long-
suffering, by kindness, by the Holy Ghost, by
love unfeigned,

7. By the word of truth, by the power of
God, by the armor of righteousness on the
right hand and on the left,

8. By honor and dishonor, by evil report
and good report: as deceivers, and yet true;

9. As unknown, and yet well known; as
dying, and, behold, we live; as chastened,
and not killed;

10. As sorrowful, yet alway rejoicing; as
poor, yet making many rich; as having noth¬
ing, and yet possessing all things.

11. O ye Corinthians, our mouth is open
unto you, our heart is enlarged.

12. Ye are not straitened in us, but ye are
straitened in your own bowels.

13. Now for a recompense in the same, (I
speak as unto my children,) be ye also en¬
larged.

(Gen 15:6; cf. Rom 4:3,9), prophetically
(Isa 53:11; 61:10; Jer 23:6), and typi¬
cally (Zech 3:1-5).

8) Motivated by Time. 6:1,2. 1. The
participle working together (ASV) repre¬
sents sunerged (a verb that occurs else¬
where in die NT only in Mk 16:20;
Rom 8:28;^ I Cor 16:16; Jas 2:22). There
is a true ‘synergism’ after salvation (cf.
Phil 2:12,13). In vain. Cf. Gal 2:2; Phil
2:16; I Thess 3:5. Paul always seeks
real evidence of the power of the Gospel
among his converts (cf. I Thess 2:13).
2. By a quotation from Isa 49:8 (LXX),
Paul reinforces the urgency of receive
in verse 1. Isaiahs statement referred
originally to the Messiah; Paul applies
it to believers (cf. Rom 10:15 for a
similar application). The now (nun; cf.
its use in Eph 3:5,10; Heb 12:26; II
Pet 3:7) ends when the Gospel age is
finished (cf. Heb 9:26-28).

9) Motivated by Suffering. 6:3-10. All
the participles through 6:10 are to be at¬
tached to we . . . beseech in 6:1. The
ministry will “not be vilified” (Plummer)
when the minister gives no occasion of
stumbling in anything (ASV). The nega¬
tive thought of 6:3 is stated affirmatively
in 6:4 a, and then, in 6:4 b-10, expanded
antithetically and ascensively by the use
(in ASV) of in (eighteen times), by (three
times), and as (seven times). Here is a
multicolored rainbow glowing with the
graces of Paul’s ministry. Cf. 2:14ff.; 4:
8-10; 11:16-23.

G. Paul’s Dissuasion Urged. 6:11—7:1.

1) The Thesis: Change your attitude
toward me. 6:11-13. The verb is open
represents the perfect tense and thus in¬
dicates the abiding state—it stands open
(cf. the same tense in Acts 10:11; Rev
4:1). The same is true of is enlarged—
a verb (platund) that occurs elsewhere in
the NT'only in II Cor 6:13 and Mt 23:5.
It is evident that the Corinthians did
not share these affirmations. 12. The verb
straitened is from stenochdreo, meaning
“to crowd, cramp, confine, restrict”
(Arndt). It pungently describes how the
Corinthians were “tight” in their affec¬
tions for the apostle. 13. As amplified,
read thus: “(Grant me) the same requital
—as to children I am speaking—do you
also open wide (your hearts).” Ill feeling
against Paul had given the Corinthians
a bad case of spiritual hardening of the
heart.

670

II CORINTHIANS 6:14-17

14. Be ye not unequally yoked together
with unbelievers: for what fellowship hath
righteousness with unrighteousness? and
what communion hath light with darkness?

15. And what concord hath Christ with
Belial? or what part hath he that believeth
with an infidel?

16. And what agreement hath the temple
of God with idols? for ye are the temple of
the living God; as God hath said, I will dwell
in them, and walk in them; and I will be
their God, and they shall be my people.

17. Wherefore come out from among
them, and be ye separate, saith the Lord, and
touch not the unclean thing; and I will re¬
ceive you.

2) The Antithesis: Change your atti¬
tude toward the world. 6:14-16.

14. The command may be rendered:
‘'Stop becoming heterogeneously yoked
with unbelievers.” The principle goes
back to the Mosaic legislation (cf. Lev
19:19; Deut 22:10). Christians are 'new
creatures” (II Cor 5:17); they must not
be united spiritually with dead unbe¬
lievers (cf. Eph 2:1). The word (meto-
che) translated fellowship is found only
here in the NT; it means "sharing, par¬
ticipation” (Arndt). The word (anomia)
back of unrighteousness really means
"lawlessness” (Arndt). Cf. Heb 1:9 for a
similar contrast. Communion (koindnia)
involves "close relationship” (Arndt), as
in marriage or as in spiritual relationship
with Cod (cf. II Cor 13:14; I Cor 1:9;
I Jn 1:3,6). The contrast between light
and darkness is especially prominent in
NT literature (cf. Jn 1:5; 3:19; Eph 5:7,
11; Col 1:12,13; I Jn 1:6,7; 2:10,11)

15. The word concord (symphdnesis) is
found only here in the NT. The holiness
and purity of Christ cannot harmonize
with the wickedness and impurity of
Belial (a synonym for Satan). Cf. I Cor
10:21. The ASV correctly translates what
portion hath a believer with an unbe¬
liever? The two are spiritually incompat¬
ible. The word (meris) back of portion
(ASV) suggests a deep sharing of things
in common (cf. its use in Lk 10:42;
Acts 8:21; Col 1:12).

16. The word agreement (sunkatathe-
sis) climaxes the four previous words that
Paul uses to express sinful union between
the sons of God and the children of the
devil. This word suggests a sympathetic
union of mind and will in a plan mu¬
tually agreed to. The Temple (nao$) is
the inner sanctuary (as in I Cor 3:16,17;
6:19,20). In periods of apostasy, abomi¬
nations were practiced in the holy place
(cf. II Kgs 21:7; 23:6,7; Ezk 6:3-18).
The heathen temple at Corinth was a
cesspool of iniquity (cf. Rom 1:18-32).
The quotation introduced by even as
God said (ASV) is a composite drawn
from the LXX of Lev 26:11,12; Ezk
37:27 (cf. also Ex 25:8; 29:45; Jer 31:
1). We should note how Paul supports
his command (II Cor 6:14a): (1) oy an
appeal to five self-evident questions (w.
14 b-16 a), (2) by an appeal to God (v,
16b), and (3) by an appeal to Scrip¬
ture (v. 16 b).

3) The Synthesis: Obey and live. 6:
17—7:1. 17. Wherefore (dio) always intro-

671

II CORINTHIANS 6:18-7:3

18. And will be a Father unto you, and ye
shall be my sons and daughters, saith the
Lord Almighty.

CHAPTER 7

HAVING therefore these promises, dearly
beloved, let us cleanse ourselves from all
filthiness of the flesh and spirit, perfecting
holiness in the fear of God.

2. Receive us; we have wronged no man,
we have corrupted no man, we have de¬
frauded no man.

3. I speak not this to condemn you: for I
have said before, that ye are in our hearts to
die and live with you.

duces a logical conclusion (as in 2:8;
4:13,16; 5:9; 12:10). The aorist impera¬
tives in come out . . . be separate (RSV)
. . . touch not underscore the urgency
and definitiveness of the act involved.
The quotation is from Isa 52:11 (cf. Rev
18:4). The gender of unclean is ambigu¬
ous; it may be masculine or neuter
(thing). On separation from evil, see Rom
13:11-14; Eph 5:3-14; I Pet 2:9-12; 4:1-
5; I Jn 2:15-17. I will welcome you
(RSV) introduces the first of three prom¬
ises (cf. Ezk 20:34). God cannot lov¬
ingly entertain those who are knowingly
and willingly involved in evil. 18. 'Die
two promises here cited (based on such
passages as II Sam 7:8,14; Isa 43:6;
Hos 1:10) illustrate how promises origi¬
nally made to Israel are now applied
to Christians. For further illustration of
this principle, cf. Ex 19:5 with I Pet 2:
5,9,10; Hos 1:10 with Rom 9:25; Ter
31:31-34 with Heb 8:8-12.

7:1. Here is the conclusion of the
apostle’s sermonette (6:11 — 7:1). He
gives the cause, the command, and the
consequence. Since we have these prom¬
ises, beloved (RSV) introduces the cause.
These is quite emphatic in the original
—the promises just mentioned. Let us
cleanse ourselves. The aorist tense makes
the act absolutely peremptory and final
(cf. I Cor 6:11). On “cleansing from, ,,
see Heb 9:14; I Jn 1:7,9; also see Eph
5:26; Tit 2:14. The conclusion, perfect¬
ing holiness, emphasizes the fact that the
process is continuous; for epiteled , “to
complete, accomplish, perform” (Arndt)
is used here in the present tense. On fear
in the believers life, see Acts 9:31; Eph
5:21; Phil 2:12; I Tim 5:20; I Pet 1:17;
3:15.

H. Pauls Delight Exemplified. 7:2-16.

1) Pauls High Regard for the Corin¬
thians. 7:2-4. 2. Hear the apostle’s plea:
“Make room for us” (so the Greek). Get
rid of your petty peevishness and petu¬
lance; give us a place in your hearts
(ASV). Hear his protestation: “None we
wronged; none we corrupted; none we
defrauded” (so the Greek order and
tense). Cf. I Sam 12:3. Paul lived “sober¬
ly, righteously, and godly” (Tit 2:12)
among them. No one could prove a case
of moral laxness against him. 3. The be¬
fore recalls 6:11-13. Three things are
latent here: (1) Paul’s purpose—“You are
in our hearts unto —eis to—dying together
and living together”; (2) the indissoluble
union between Paul and his converts—

672

II CORINTHIANS 7:4-9

4. Great is my boldness of speech toward
you, great is my glorying of you: I am filled
with comfort, I am exceeding joyful in all
our tribulation.

5. For, when we were come into Macedo¬
nia, our flesh had no rest, but we were trou¬
bled on every side; without were fightings,
within were fears.

6. Nevertheless God, that comforteth
those that are cast down, comforted us by
the coming of Titus;

7. And not by his coming only, but by the
consolation wherewith he was comforted in
you, when he told us your earnest desire,
your mourning, your fervent mind toward
me; so that I rejoiced the more.

8. for though I made you sorry with a let¬
ter, I do not repent, though I did repent: for
I perceive that the same epistle hath made
you sorry, though it were but for a season.

9. Now I rejoice, not that ye were made
sorry, but that ye sorrowed to repentance:
for ye were made sorry after a godly manner,
that ye might receive damage by us in noth¬
ing..

to die together and live together (ASV);
(3) the priority of “dying” to “living.”
To place “dying” before “living” may
teach us either that one must really “die”
before he lives (cf. Jn 12:24; Rom 6:1-
14) or, equally probable, that physical
death must precede eternal life in glory
(cf. Jn 11:25,26; Heb 9:27,28).

4. Pauls objective attitude is expressed
in boldness (see 3:12) and glorying (see
1:12); his subjective attitude is expressed
in I am filled and I overflow (ASV).
The “filling” (perfect tense, had become
a settled state; the “overflowing” (present
tense) was an ever-flowing river. On joy
in tribulation, see II Cor 1:4; cf. Mt 5:
12; Rom 5:3; Jas 1:2,3.

2) Reasons for Paul's High Regard
for the Corinthians. 7:5-16. 5. Verses 5-7
give Paul's first reason: Their regard for
him. His “tribulation” (7:4), previously
experienced at Ephesus (1:8) and Troas
(2:12,13), followed him into Macedonia.
It was incessant (no rest), encircling
(on every side), external (without), and
internal (within). 6. Does tapeinos (AV,
cast down) mean downcast (RSV) or low -
ly (ASV)? Usage elsewhere in the NT
(cf. 10:1; Mt 11:29; Lk 1:52; Rom 12:
16; Jas 1:9; 4:6; I Pet 5:5) shows that
it means “of low position, poor, lowly,”
undistinguished” (Arndt). The wordcom-
ing (parousia) means both “arrival” and
“presence.” It often designates the Sec¬
ond Advent (e.g., I Thess 2:19; 3:13;
4:15; 5:23). 7. Three expressions—your
longing, your mourning, your zeal for me
(ASV)—set forth Paul's revived joy result¬
ing from the arrival of Titus.

8. Verses 8-12 give Paul's second rea¬
son: Their response to his letter. Four
matters in 7:8 need some clarification:
(1) We should translate metamelomai
as regret (ASV; RSV) rather than repent
(AV). (2) The verb for made . . . sorry
(luped) means “to grieve, pain” (Arndt).
It does not necessarily carry an overtone
of moral fault. (3) Some scholars hold
that die letter mentioned here is a lost
“stem letter”; others hold that our I
Corinthians is referred to. Available in¬
formation does not sanction a dogmatic
decision about this. (4) If I Corinthians
is meant, Paul's inspiration is in no wise
impaired by his stating that, humanly
speaking, he regretted that his letter
grieved them, though only for a while
(RSV). 9. Paul's joy had a negative side—
not that ye were made sorry; a positive

side—but that ye were made sorry unto
repentance (ASV); an underlying reason

673

II CORINTHIANS 7:10-16

10. For godly sorrow worketh repentance
to salvation not to be repented of: but the
sorrow of the world worketh death.

11. For behold this selfsame thing, that ye
sorrowed after a godly sort, what carefulness
it wrought in you, yea, what clearing of
yourselves, yea, what indignation, yea, what
fear, yea, what vehement desire, yea, what
zeal, yea, what revenge! In all things ye have
approved yourselves to be clear in this mat¬
ter.

12. Wherefore, though I wrote unto you,
I did it not for his cause that had done the
wrong, nor for his cause that suffered wrong,
but that our care for you in the sight of God
might appear unto you.

13. Therefore we were comforted in your
comfort: yea, and exceedingly the more
joyed we for the joy of Titus, because his
spirit was refreshed by you all.

14. For if I have boasted any thing to him
of you, I am not ashamed; but as we spake
all things to you in truth, even so our boast¬
ing, which I made before Titus, is found a
truth.

15. And his inward affection is more
abundant toward you, whilst he remember-
eth the obedience of you all, how with fear
and trembling ye received him.

16. I reioice therefore that I have con¬
fidence in you in all things .

—for ye were made sorry after a godly
manner; and an ultimate purpose-that
ye might suffer loss by us in nothing
(ASV). By suffer loss (ASV) Paul is think¬
ing of the eternal damage that might
result from his irresponsibility and leni¬
ency (cf. I Cor 3:15; Phil 3:8).

10. Follow the ASV or the RSV here.
Note the contrasts: (1) Godly and of the
world; (2) salvation and death (i.e., “the
second death”-Rev 2:11; 20:6,14); (3)
the two different verbs translated work¬
eth — ergazomai, “to work” (as in I Thess
2:9), and katergazomai (see II Cor 4:
17), “to produce” (as in 12:12). 11. The
energy of this verse is almost untrans¬
latable. Their godly sorrow produced
(RSV; cf. v. 10) salvation (cf. Phil 2:12,
where katergazomai is also used), not
death. Paul arranges seven nouns in as-
censive order to describe the explosive
nature of their repentance. The Corin¬
thians came out pure in the matter (ASV).

12. Whatever the wrong or whoever
the wronged may have been, the apos¬
tle s chief concern in writing his letter
to them was that your earnest care for
us might be made manifest unto you in
the sight of God (ASV; cf. 5:11; 11:6).
Their obedience was Paul’s primary con¬
cern (cf. 2:9; 7:15; 10:6).

13. In 7:13-16 Paul gives the third
reason: Their reception of Titus. Here we
enter the calm after the storm. Note the
two perfects (have been comforted . . .
hath been refreshed—ASV). Pauls joy
was intensified by the joy of Titus. The
you all reflects the unity of the church.

14. Three thoughts are here: (1) Paul’s
vulnerability — if I have boasted; (2) his
veracity—as we spake all things ... in
truth ; (3) his vindication—so our glory¬
ing ... was found to be truth (ASV). On
as . . . so, see 1:7. This is the only place
in the NT where truth is a predicate
noun after ginomai (“to become “Our
glorying . . . became [cf. Jn 1:14] truth”
—as if truth became incarnate before
them!

15. Note the faculties of human per¬
sonality: (1) the emotions—his affection
(ASV); (2) the mind—whilst he remem-
beretn; (3) the will—how ... ye received
him. The Corinthians had learned obed¬
ience (cf. Heb 5:8) . . . with fear and
trembling (cf. Phil 2:12). 16. Have con¬
fidence (AV). Thar red (used elsewhere
in the NT only in 5:6,8; 7:16; 10:1,2;
Heb 13:6) means here “to be able to de¬
pend on someone” (Arndt). Perfect con¬
fidence (RSV) is perhaps too strong;
nevertheless, Paul’s optimism here is not

674

II CORINTHIANS 8;l-8

CHAPTER 8

MOREOVER, brethren, we do you to wit of
the grace of God bestowed on the churches
of Macedonia;

2. How that in a great trial of affliction,
the abundance of their joy and their deep
poverty abounded unto the riches of their
liberality.

3. For to their power, I bear record, yea,
and beyond their power they were willing of
themselves;

4. Praying us with much entreaty that we
would receive the gift, and take upon us the
fellowship of the ministering to the saints.

5. And this they did, not as we hoped, but
first gave their own selves to the Lord, and
unto us by the will of God.

6. Insomuch that we desired Titus, that as
he had begun, so he would also finish in you
the same grace also.

7. Therefore, as ye abound in every thing,
in faith, and utterance, and knowledge, and
in all diligence, and in your love to us, see
that ye abound in this grace also.

8. I speak not by commandment, but by
occasion of the forwardness of others, and to
prove the sincerity of your love.

altogether irreconcilable with his pessi¬
mism in 12:20,21. In brief, Paul felt that,
in spite of seemingly insurmountable ob¬
stacles, no future emergency could per¬
manently undermine his conviction that
things would eventually work out for
good.

H. The Collection. 8:1—9:15.

A. The First Reason for Its Comple¬
tion: The Example of the Macedonians.
8 : 1 - 8 .

I. In make known (ASV; AV, do . . .
to wit) we have a verb (gnorizo) which
occurs twenty-four times in the NT and
is used eighteen times by Paul, usually
in connection with some important reve¬
lation (e.g., Rom 16:26; I Cor 15:1;
Eph 1:9; 3:3,5,10; Col 1:27). Paul often
uses the verb didomi, “to give,” with
charis, grace (cf. Rom 12:3,6; 15:15; I
Cor 1:4; 3:10; Gal 2:9; Eph 3:2,8; 4:7).
The perfect tense (hath been given—ASV)
and the preposition in (ASV) make the
present verse unique. The Macedonian
churches had already received a deposit
of the grace of God. 2. Affliction (thlip-
sis). See 1:4. Some severe test of affliction
(RSV) had come upon the Macedonian
churches (cf. Acts 16:20; 17:5,13; Phil
1:28; I Thess 1:6; 2:14; 3:3-9). There
is a contrast here between great trial
and abundance of . . . joy, between deep
poverty (lit., “down-to-the-bottom pover¬
ty”) and riches of . . . liberality.

3-5. These verses constitute one sen¬
tence, the main element of which is
found in they gave themselves (RSV)
in verse 5. Follow the ASV or the RSV.
The “liberality” (8:2) of the Macedonians
is expanded thus: (1) they gave sacrificial-
ly—beyond their means (RSV); (2) they
gave willingly—of their own free will
(RSV); (3) they gave eagerly—beseech¬
ing us with much entreaty (ASV); (4)
they gave spiritually—first they gave their
own selves to the Lord (ASV).

6. On as . . . so, see 1:5. Cf. Phil
1:6. By finish (epiteled; see II Cor 7:1)
let us understand that the same grace
of giving must be “brought to an end”
(Arndt). It appears (cf. 8:10; 9:2; I Cor
16:1-4) that the Corinthian church had
dillydallied too long about this collection.

7. They were quite proficient in some
graces (faith . . . utterance . . . knowl¬
edge . . . diligence); but they were quite
deficient in one grace (this grace also).
“One thing thou lackest” (Mk 10:21).

8. The word (epitage) translated com¬
mandment is used in the NT exclusively

675

II CORINTHIANS 8;9-14

9. For ye know the grace of our Lord
Jesus Christ, that, though he was rich, yet
for your sakes he became poor, that ye
through his poverty might be rich.

10. And herein I give my advice: for this
is expedient for you, who have begun before,
not only to do, but also to be forward a year
ago.

11. Now therefore perform the doing of
it; that as there was a readiness to will, so
there may he a performance also out of that
which ye have.

12. For if there be first a willing mind, it
is accepted according to that a man hath,
and not according to that he hath not.

13. For I mean not that other men be
eased, and ye burdened:

14. But by an equality, that now at this
time your abundance may be a supply for
their want, that their abundance also may be
a supply for your want; that there may be
equality:

by Paul (Rom 16:26; I Cor 7:6,25; I
Tim 1:1; Tit 1:3; 2:15). An “order”
could not do what the spoude (“eager¬
ness, earnestness, diligence”—Arndt) of
the Macedonians would do to prove
“whatever is genuine in your love” (Plum¬
mer).

B. The Second Reason for Its Com¬
pletion: The Example of Christ. 8:9.

9. Look at the wonderful truths here:
(1) a knowledge given—ye know; (2) a
state relinquished—though he was rich;

(3) a reason offered—yet for your sakes;

(4) a state assumed—he became poor;

(5) a resource tapped—through his pov¬
erty; (6) an exaltation conferred—ye . . .
might become rich (ASV). Cf. Phil 2:5-
10. Give according to the magnitude of
your wealth in Christ Jesus.

C. The Third Reason for Its Com¬
pletion: The Requirements of Honor. 8:
10-9:5.

10. My advice is reasonable: it is ex¬
pedient (symphero— a verb meaning “to
confer a benefit, be advantageous”—
Arndt) for you—you who were “such
ones” (for so the who implies) as first
to make a beginning a year ago (ASV).
Let your performance now catch up with
and match your willingness! 11. The
now (nuni; cf. its use in I Cor 15:20;
Eph 2:13; 3:10; Heb 8:6; 9:26) is more
emphatic than the regular form (nun;
cf. its use in II Cor 5:16; 6:2; 7:9). The
nuni form is used in the NT exclusively
by Paul (twenty-two times). The advice
of 8:10 becomes a command—perform.
The aorist of epiteled (see 7:1) implies
urgency and immediacy. 12. Follow
the ASV or the RSV here. One's financial
response must be according to what a
man has (RSV); harsh legalism has no
place in Christian giving.

13, Literally: For not that (might be¬
come) relief (anesis , as in 2:13; 7:5)
to others (Jerusalem saints), (but) to you
affliction (thlipsis; see 1:4). The Jeru¬
salem saints were not to enjoy plush
seats while the Corinthians sat on hard
benches. Let there be no “fringe bene¬
fits” at your expense! 14. The desired
equality (supplied by Corinthian abun¬
dance) will (1) supply their need; (2)
make more palatable their supply of your
(future) need; (3) produce an ethically
satisfactory equality. The present passage
gives no support either to communism
or to works of supererogation. Not even

676

II CORINTHIANS 8:15-24

15. As it is written, He that had gathered
much had nothing over; and he that had
gathered little had no lack.

16. But thanks be to God, which put the
same earnest care into the heart of Titus for
you.

17. For indeed he accepted the exhorta¬
tion; but being more forward, of his own ac¬
cord he went unto you.

18. And we have sent with him the
brother, whose praise is in the gospel
throughout all the churches;

19. And not that only, but who was also
chosen of the churches to travel with us with
this grace, which is administered by us to the
glory of the same Lord, and declaration of
your ready mind:

20. Avoiding this, that no man should
blame us in this abundance which is adminis¬
tered by us:

21. Providing for honest things, not only
in the sight of the Lord, but also in the sight
of men.

22. And we have sent with them our
brother, whom we have oftentimes proved
diligent in many things, but now much more
diligent, upon the great confidence which I
have in you.

23. Whether any do inquire of Titus, he
is my partner and fellow helper concerning
you: or our brethren be inquired of they are
the messengers of the cnurches, and the
glory of Chnst.

24. Wherefore show ye to them, and be¬
fore the churches, the proof of your love, and
of our boasting on your behalf.

Rom 15:27 is necessarily involved. Paul
is speaking of a temporary disparity in
the necessities of life existing at Jerusalem
and Corinth. 15. The apostle cites an inci¬
dent in Israel’s history (Ex 16:18) to
support the principle of “equality” (II
Cor 8:14).

16. On thanks, see 2:14. Literally:
But thanks (be) to God who keeps on
giving the same diligence for you in
the heart of Titus (cf. 8:1). 17. Titus’
“heart” (v. 16) responded spontaneously:
(1) he accepted Paul’s exhortation; (2)
he became very diligent; (3) of his own
accord he went unto you. The verb
being (present participle of huparcho)
underscores real existence in the essential
nature of a thing (cf. its use in Acts 2:30;
16:20; I Cor 11:7; II Pet 1:8; 2:19;
3:10).

18. Paul does not further identify the
brother “whose praise in the gospel is
through all the churches” (Plummer). No
one can dogmatically assert that Luke
is the brother here referred to. 19.^ We
have here (1) the past—chosen (by “rais¬
ing the hand”); (2) the present—this
grace “which is being ministered by us”
(Plummer); (3) the future —'“unto the
(furtherance of the) glory of God and our
readiness.” The human and the divine
are intermingled here.

20. This verse gives the negative side;
the next presents the positive side. With
such abundance Paul would avoid any
cause of blame (same word as in 6:3)
in the possible mismanagement of this
fund (cf. I Thess 5:22). 21. The verb
(proved) rendered forethought is used
elsewhere in the NT only in Rom 12:17;
I Tim 5:8. Paul made ample provision to
insure his moral integrity in the sight
of the Lord and in the sight of men (cf.
Rom 14:18; Phil 4:8; I Pet 2:12,15,16).

22. A third brother, who had been
often tested (RSV) and was now much
more diligent, was going along in the
party. 23. Titus is described as Paul’s
partner and fellowhelper (cf. Rom 16:3;
Col 4:11; Phm 17). The other two men
are called messengers of the churches,
the glory of Christ (RSV). The word
(apostolos) rendered messengers is else¬
where in the AV translated apostle (ex¬
cept in Jn 13:16; Phil 2:25). 24. Three
parties are involved: (1) the Corinthians
-ye; (2) the “messengers” (v. 23)—them;
(3) the churches. All eyes were on Cor¬
inth to see how the Christians there
would receive the “messengers.” Two
things were at stake: your love and our
boasting.

677

II CORINTHIANS 9:1-8

CHAPTER 9

FOR as touching the ministering to the
saints, it is superfluous for me to write to
you:

2. For I know the forwardness of your
mind, for which I boast of you to them of
Macedonia, that Achaia was ready a year
ago; and your zeal hath provoked very many.

3. Yet have I sent the brethren, lest our
boasting of you should be in vain in this be¬
half; that, as I said, ye may be ready:

4. Lest haply if they of Macedonia, come
with me, and find you unprepared, we (that
we say not, ye) should be ashamed in this
same confident boasting.

5. Therefore I thought it necessary to ex¬
hort the brethren, that they would go before
unto you, and make up beforehand your
bounty, whereof ye had notice before, that
the same might be ready, as a matter of
bounty, and not as of covetousness.

6. But this I say. He which soweth spar¬
ingly shall reap also sparingly; and he which
soweth bountifully shall reap also bounti¬
fully.

7. Every man according as he purposeth
in his heart, so let him give; not grudgingly,
or of necessity: for God loveth a cheerful
giver.

8. And God is able to make all grace
abound toward you; that ye, always having
all sufficiency in all things, may abound to
every good work:

9:1. Literally: For concerning the min-
istry (which is) unto the saints, unneces¬
sary for me is the (continued) writing to
you . Nevertheless, he goes on to write
more. 2. The Christians of Achaia (includ¬
ing the Corinthians) were characterized
by readiness (ASV), preparation (hath
been prepared for a year past-ASV), and
zeal. The verb (erethizd) back of pro¬
voked is used here in a good sense—"stim¬
ulate.” In the only other NT use (Col
3:21), it has a bad sense—“irritate, em¬
bitter” (Arndt).

3. Paul fully believed that means are
necessary to secure the end. This verse
has many spiritual applications (cf. Acts
27:24,31). 4. An undesirable contingency
is expressed by lest by any means (ASV;
me pos; cf. its use in 2:7; 11:3; 12:20).
5. The threefold use of pro, “before,” is
significant: go before ... make up before
. . . aforepromised (ASV). Extortion
(ASV) and exaction (RSV) are too strong
for pleonexia. It is better translated
“greediness, insatiableness, avarice, cov¬
etousness” (Arndt).

D. The Fourth Reason for Its Com¬
pletion: The Requirements of Steward¬
ship. 9:6-15.

1) Principles Drawn from Nature. 9:6.
The commensurate proportion between
sowing and reaping finds expression in
the spiritual realm: “He that soweth on
the principle of blessings, on the princi¬
ple of blessings shall reap” (Plummer;
cf. Prov 11:24; Lk 6:38; Gal 6:7,8).

2) Principles Drawn from God’s Na¬
ture. 9:7-10. 7. We may summarize thus:
(1) the person-every man; (2) the pro¬
portion-according as he hath purposed
(ASV); (3) the place—in his heart; (4)
the perversion—not grudgingly, or of ne¬
cessity; (5) the principle—for God loveth
a cheerful giver.

8. Very literally: Now God is able to
cause to abound all grace unto you in
order that you , always having all suf¬
ficiency in all things, might abound unto
all good work. Note the repetition of
all. On God is able, see Mt 3:9; 10:28;
Mk 2:7; Eph 3:20; Tude 24. The noun
sufficiency ( autarkeia) is used elsewhere
in the NT only in I Tim 6:6 (but Paul
applies the adjective to himself in Phil
4:11). This word, used by the Stoics,
describes “a perfect state of life in which
no aid or support is needed” (Thayer,
Lexicon). The word “sufficiency” (hika-
notes) in II Cor 3:5 designates “ability or

678

II CORINTHIANS 9:9-10:1

9. (As it is written, He hath dispersed
abroad; he hath given to the poor: his right¬
eousness remaineth for ever.

10. Now he that ministereth seed to the
sower both minister bread for your food, and
multiply your seed sown, and increase the
fruits of your righteousness:)

11. Being enriched in every thing to all
bountifulness, which causeth through us
thanksgiving to God.

12. For the administration of this service
not only supplieth the want of the saints, but
is abundant also by many thanksgivings unto
God;

13. While by the experiment of this minis¬
tration they glorify God for your professed
subjection unto the gospel of Christ, and for
your liberal distribution unto them, and
unto all men;

14. And by their prayer for you, which
long after you for the exceeding grace of
God in you.

15. Thanks be unto God for his unspeaka¬
ble gift.

CHAPTER 10

NOW I Paul myself beseech you by the
meekness and gentleness of Christ, who in
presence am base among you, but being ab¬
sent am bold toward you:

competency to do a thing” (Thayer).
The two terms are not identical; a person
may have one without the other.

9. The apostle uses the exact construc¬
tion as it is written twelve times in Ro¬
mans, twice in I Corinthians, and twice in
this epistle (8:15 and here). Nowhere
else does he use it. The quotation is
from Ps 112:9 (LXX). The righteousness
that endures pertains to reward rather
than to salvation (cf. II Tim 4:8; Rev
19:8; 22:11). 10. Follow the ASV or the
RSV. The plenitude in nature (He who
supplies — RSV) is a guarantee for the
plenitude in grace (shall supply and mul¬
tiply . . . and increase—ASV). Cf. Isa
55:10; Hos 10:12.

3) Principles Drawn from Christian
Nature. 9:11-15. 11. The first principle is
spiritual enrichment. Literally: in every
thing being enriched unto all liberality
(as in 8:2) which is such as (the qualita¬
tive relative, as in 8:10) to produce (see
4:17) through us thanksgiving to God .

12. The second principle is thanksgiving.
This service (leitourgia; cf. its use in Lk
1:23; Phil 2:17,30; Heb 8:6; 9:21) em¬
phasizes the ministerial aspect of the con¬
tribution. The verb filleth up (ASV^trans-
lates prosanapleroo, which means "to fill
up by adding to” (A. T. Robertson.
Giving for the needs of others multiplies
many thanksgivings unto God (ASV).

13. The third principle is obedience.
The test of this service (RSV) brings two
benefits: (1) Christians at Jerusalem will
glorify God by your obedience (RSV);
(2) they will thereby know "the sincerity
of your fellowship” (Charles Hodge, An
Exposition of the Second Epistle to the
Corinthians) toward all believers.

14. The fourth principle is prayer. Fol¬
low the ASV. On long after ( epipothed),
see 5:2. To understand exceeding (huper-
ballo), consult the other places where it
is used (3:10; Eph 1:19; 2:7; 3:19). The
phrase in you is better translated as upon
you (cf. the same preposition, epi, in 12:
9; I Pet 4:14). 15. The fifth principle is
praise. Here we have Paul’s outburst of
gratitude for the gift of his Son” (Hodge,
op. cit.). Cf. Jn 3:16; Rom 6:23.

m. The Credentials. 10:1—13:14.

A. Spiritual Armor. 10:1-6.

1. Note the emphatic Now I Paul my¬
self—as if anticipating the defensive
role he now assumes against those who
would impugn his apostolic authority.

679

II CORINTHIANS 10:2-10

2. But I beseech you, that I may not be
bold when I am present with that con¬
fidence, wherewith I think to be bold against
some, which think of us as if we walked ac¬
cording to the flesh.

3. For though we walk in the flesh, we do
not war after die flesh:

4. (For the weapons of our warfare are
not carnal, but mighty through God to the
pulling down of strongholds;)

5. Casting down imaginations, and every
high thing that exalteth itself against the
knowledge of God, and bringing into captiv¬
ity every thought to the obedience of Christ;

6. And having in a readiness to revenge
all disobedience, when your obedience is
fulfilled.

7. Do ye look on things after the outward
appearance? If any man trust to himself that
he is Christ’s, let him of himself think this
again, that, as he is Christ’s, even so are we
Christ’s.

8. For though I should boast somewhat
more of our authority, which the Lord hath
given us for edification, and not for your de¬
struction, I should not be ashamed:

9. That I may not seem as if I would ter¬
rify you by letters.

10. For his letters, say they, are weighty
and powerful; but his bodily presence is
weak, and his speech contemptible.

On in presence, seel0:10; I Cor 2:3,4. 2.
Paul says he will act sternly against some
at Corinth who were imputing worldly
standards to him (cf. 13:2,10). 3. Flesh
should not be changed to world (RSV),
On walk, see 5:7; cf. also 12:18. The
apostle often uses the language of war¬
fare (cf. Rom 13:12,13; Eph 6:13-17;

I Tim 1:18; II Tim 2:3,4).

4. This parenthetic verse — with a pos¬
sible allusion to the fall of Jericho (Josh
6:1-27) — describes the Christian’s war¬
fare both positively and negatively. 5.
Here we have a microscopic commentary
on the book of Revelation. The military
terminology reminds us of Eph 2:2; 6:12.
Subjugation and submission are the main
thoughts. That high thing that is being
exalted (present passive of epaird; cf.
huperaird in 12:7; II Thess 2:4) against
the knowledge of God will be devastat-
ingly destroyed. Note the twice-repeated
every (ASV). On thought (noema), see 3:
14. All theories that are hostile to the
word of God will come to nought.

6. The theological implications of 10:
5 would have a practical display at Cor¬
inth. Literally: Having in a ready (state)
to avenge every disobedience, whenever
your obedience shall have been fulfilled.
Whenever (hotan, as in 12:10; 13:9; I
Cor 15:24,27,28) makes the time, but
not the act, indefinite. Two parties were
at Corinth: one disobedient, the other
seeking to obey.

B. Constructive Authority. 10:7-18.

7. Evidently some at Corinth measured
a man by outward appearance (cf. I Cor
1:12; 4 3:3,4). The if assumes the situation
as true (as in II Cor 5:17). The verb
trust (second perfect of peitho, “to trust”
—as in 5:11) sets forth an internal per¬
suasion that results in outward convic¬
tion (cf. its use in Phil 3:4; II Tim 1:5,
12). No group can be more cocksure
than those who are deluded by the devil
(cf. II Cor 4:3,4; ll:13ff.). On as . . .
so, see 1:5.

8. Here we have an authority (1) as¬
sumed—for though I should boast, (2)
possessed — our authority, (3) received —
which the Lord hath given us, (4) defined
— for edification, and (5) justified —I
should not be ashamed,

9. Notwithstanding sinister insinua¬
tions, Paul would not terrify (ekphobeo;
only here in NT) his converts with his
letters. 10. The subtle implication of the
gossip at Corinth was that Paul’s pres¬
ence (parousia; see 7:6) was somewhat

680

II CORINTHIANS 10:11-11:1

11. Let such a one think this, that, such as
we are in word by letters when we are ab¬
sent, such will we be also in deed when we
are present.

12. For we dare not make ourselves of the
number, or compare ourselves with some
that commend themselves: but they, measur¬
ing themselves by themselves, and compar¬
ing themselves among themselves, are not
wise.

13. But we will not boast of things with¬
out our measure, but according to the meas¬
ure of the rule which God hath distributed
to us, a measure to reach even unto you.

14. For we stretch not ourselves beyond
our measure , as though we reached not unto
you; for we are come as far as to you also in
preaching the gospel of Christ:

15. Not boasting of things without our
measure, that is, of other men’s labors; but
having hope, when your faith is increased,
that we shall be enlarged by you according
to our rule abundantly,

16. To preach the gospel in the regions
beyond you, and not to boast in another
man’s line of things made ready to our hand.

17. But he that glorieth, let him glory in
the Lord.

18. For not he that commendeth himself
is approved, but whom the Lord commen¬
deth.

CHAPTER 11

WOULD to God ye could bear with me a lit¬
tle in my folly: and indeed bear with me.

less effective than his letters. If natives
of Lystra could call Paul Hermes (cf.
Acts 14:12), it is likely that the inglori¬
ous contemptible arose from animosity
rather than from actuality. Cf. II Pet
3:15,16. 11. On such, see 3:12; cf. 12:
2,3,5. What we are (ASV) corresponds
to the Greek (hoioi esmen). Pauls words
and works corresponded — whether he
was absent or present. Let his defamer
beware!

12. Paul would not become a mem¬
ber of The Society of Self-Approved
Scholars at Corinth. Such men (1) com¬
mend themselves; (2) measure them¬
selves by themselves; (3) are not wise
(suniemi; cf. its use in Mt 13:13ff.; Acts
7:25,26; Rom 3:11 — they cannot put
two and two together). The apostle had
no use for the all scholars are agreed”
fetish. 13. Paul would not boast as his
opponents did (cf. 10:12). God appor¬
tioned (ASV) a territory or province
(ASV) for him to evangelize (cf. Gal 2:7;
Eph 3:1-9). In that territory, which in¬
cluded Corinth, he would boast.

14. Paul and his helpers did not pre¬
sumptuously intrude themselves among
he Corinthians. They came (1) by prov-
nce — we stretch not ourselves over¬
much (ASV); (2) by priority — were the
irst to come (RSV); (3) by proclamation
-in the gospel of Christ (ASV). Paul
uniformly speaks of the gospel of “the
Christ”; i.e., the Anointed One (as in 2:
12; 4:4; 9:13; Rom 15:19; Gal 1:7; Phil
1:27; I Thess 3:2). 15,16. These verses
enunciate spiritual principles, such as
these: (1) A minister should not boast in
other men’s labours or in things made
ready at hand. (2) A church’s faith (as
your faith groweth - ASV) affects a min¬
ister’s activity. (3) By spiritual growth
a church can enable a minister to evan¬
gelize even ugto the parts beyond you
(ASV; cf. Rom 15:19-29).

17, Cited as Scripture in I Cor 1:31
(cf. Jer 9:24). In Paul’s epistles, the in
(en) in the phrasp, in the Lord, always
expresses an intimate and mystical re¬
lation with Christ. The phrase is some¬
what like a spiritual trademark (e.g., Rom
16:12,13,22; Phil 4:1,2,4,10; Phm 20).
No other NT writer uses it. 18. Paul in¬
finitely preferred Christ’s “Well done!”
(Mt 25:21,23) to all the plaudits of self-
appointed scholars (cf. II Cor 10:12).
On Lord, see II Tim 4:8,14,17,18,22.

C. Justifiable Apprehensiveness. 11:1-6.

1. Literally: Would that ye tolerated

681

II CORINTHIANS 11:2-8

2. For I am jealous over you with godly
jealousy: for I have espoused you to one hus¬
band, that I may present you as a chaste vir¬
gin to Christ.

3. But I fear, lest by any means, as the ser¬
pent beguiled Eve through his subtilty, so
your minds should be corrupted from the
simplicity that is in Christ.

4. For if he that cometh preacheth an¬
other Jesus, whom we have not preached, or
if ye receive another spirit, which ye have
not received, or another gospel, which ye
have not accepted, ye might well bear with
him.

5. For I suppose I was not a whit behind
the very chiefest apostles.

6. But though I he rude in speech, yet not
in knowledge; but we have been thoroughly
made manifest among you in all things.

7. Have I committed an offense in abasing
myself that ye might be exalted, because I
have preached to you the gospel of God
freely?

8. I robbed other churches, taking wages
of them , to do you service.

me in a little something of folly but ye
do indeed tolerate me. The last clause
may be understood somewhat ironically.
Would that (ASV) expresses a strong emo¬
tional outburst (as in Rom 9:3). 2. Here
we have Paul's (1) passion — I am jealous
over you; (2) position—I espoused you
to one husband (ASV); (3) purpose —
that I might present you as a pure virgin
to Christ (ASV). The false teachers at
Corinth were seeking to woo the church
away from Christ. The ‘espousal’ took
place at conversion; the ‘presentation’
will be consummated at the Second Com¬
ing (cf. Eph 5:26,27; Rev 21:2,9; 22:
17).

3. Follow the ASV. Paul’s perturba¬
tion (lest; see 2:7) was enhanced by a
parallel (as the serpent beguiled Eve; cf.
Gen 3:4,13) which, in the case of the
Corinthians, could cause a similar perver¬
sion (your minds should be corrupted).
The verb beguiled represents a compound
word (exapatad) which conveys the idea
of utter or complete deception (cf. I
Tim 2:14). On minds, see II Cor 3:14.
The Greek of the last half reads thus:
your thoughts should he corrupted from
the simplicity and the purity that is to¬
ward the Christ (Plummer).

4. The ASV correctly translates the
three aorists—did . . . preach . . . did
. . . receive, did . . . accept. Paul is re¬
ferring to the time of their conversion
(cf. I Cor 15:1,2). We should read dif¬
ferent spirit and different gospel (ASV;
cf. Gal 1:6-8). 5. It appears that by these
superlative apostles (RSV) — a descrip¬
tion by no means complimentary — Paul
has in mind the false apostles of 11:13-
i5. 6. The apostle admits a deficiency
(unskilled in speaking—RSV). But he
asserts a proficiency in knowledge (cf. I
Cor 2:6-13; Gal 1:11-17; Eph 3:1-13)
and an efficiency in making that knowl¬
edge “manifest among all men to you¬
ward” (Plummer; cf. Rom 16:26; Col 1:
26; 4:4; II Tim 1:10; Tit 1:1-3).

D. Reasonable Abasement. 11:7-15.

7. Or did I commit a sin (ASV) sug¬
gests the seriousness of the charge made
against Paul. In abasing myself we see
the teaching (Mt 18:4; 23:12) and ex¬
ample (Phil 2:8) of Jesus. The “exalta¬
tion” of the Corinthians was from the
depths of pagan darkness to the heights
of fellowship with God (cf. Eph 2:Iff.;
I Pet 2:9,10). On freely see II Cor 12:14;
Acts 20:33-35;^ I Cor 9:4-18; I Thess 2:
9. 8,9. Paul’s righteous indignation

682

II CORINTHIANS 11:9-15

9. And when I was present with you, and
wanted, I was chargeable to no man: for that
which was lacking to me the brethren which
came from Macedonia supplied: and in all
things I have kept myself from being bur¬
densome unto you, and so will I keep myself.

10. As the truth of Christ is in me, no man
shall stop me of this boasting in the regions
of Achaia.

11. Wherefore? because I love you not?
God knoweth.

12. But what I do, that I will do, that I
may cut off occasion from them which desire
occasion; that wherein they glory, they may
be found even as we.

13. For such are false apostles, deceitful
workers, transforming themselves into the
apostles of Christ.

14. And no marvel; for Satan himself is
transformed into an angel of light.

15. Therefore it is no great thing if his
ministers also be transformed as the ministers
of righteousness; whose end shall be ac¬
cording to their works.

against false insinuations prompted him
to use strong language in his defense. (1)
He took from other churches . . . wages.

(2) His dire need at Corinth was supplied
by some Macedonians (cf. Phil 4: 15,16).

(3) His fixed policy was to keep himself
from being burdensome unto them.

10. This verse is a strong statement,
with emphasis on is: “Christ's truth is in
me that this glorying shall not be blocked
up against me in the regions of Achaia.”
Tlie verb stop (phrasso) is used elsewhere
in the NT in Rom 3:19; Heb 11:33. 11.
Paul calls God to witness that he loves
the Corinthians even while they impute
wrong motives to him (cf. 12:15).

12. This verse has been subjected to
various translations and interpretations.
Follow the AV and the ASV rather than
the RSV (which is almost a paraphrase).
Three things are plain: (1) Paul would
continue his policy of taking no funds
from the Corinthians. (2) This financial
policy was motivated by a desire to un¬
dermine the false teachers. (3) Having
nothing to charge against Paul on this
score, these false teachers would be found
even as we, i.e., judged by the same
standards; their boasted superiority
would evaporate. 13. Paul describes his
antagonists thus: (1) their character —
false apostles; (2) their chicanery — de¬
ceitful workers; (3) their camouflage —
transforming themselves into the apostles
of Christ. On such, see 3:12. The verb
metaschcmatizOy translated transforming,
differs from the verb metamorphod in 3:
18 as an outward change differs from an
inner change.

14. It is no marvel (thauma; elsewhere
in the NT only in Rev 17:6) that Satan
is transforming himself (the habitual
practice indicated by the present middle
tense) into an angel of light (cf. Gen 3:5;
Job 2:1; Isa 14:13ff.; Ezk 28:1-19; Ml
4:8,9; II Thess 2:4). 15. These Satanic
ministers partake of their father's perver¬
sity (cf. Jn 8:44), parade in his theo¬
logical paraphernalia, and perish in his
predestinated perdition (cf. Mt 7:22,23;
25:41; Rev 20:10,15). How do such
men, still with us today, disguise them¬
selves as ministers of righteousness
(RSV)? (1) By rejecting God’s righteous¬
ness while insisting on the merit of man's
righteousness. (2) By denying the fatal
effects of sin on man's original righteous¬
ness while insisting that man's nature is
still basically righteous. (3) By nullifying
the imputed righteousness of Christ (cf.
5:21) while insisting that his death still
has some moral effect on mankind. (4)

683

II CORINTHIANS 11:16-32

16. I say again. Let no man think me a
fool; if otherwise, yet as a fool receive me,
that I may boast myself a little.

17. That which I speak, I speak it not
after the Lord, but as it were foolishly, in
this confidence of boasting.

18. Seeing that many glory after the flesh,
I will glory also*

19. For ye suffer fools gladly, seeing ye
yourselves are wise.

20. For ye suffer, if a man bring you into
bondage, if a man devour you , if a man take
of you, if a man exalt himself, if a man smite
you on the face.

21. I speak as concerning reproach, as
though we had been weak. Howbeit,
whereinsoever any is bold, (I speak fool¬
ishly,) I am bold also.

22. Are they Hebrews? so am I. Are they
Israelites? so am I. Are they the seed of Abra¬
ham? so am I.

23. Are they ministers of Christ? (I speak
as a fool,) I am more; in labors more abun¬
dant, in stripes above measure, in prisons
more frequent, in deaths oft.

24. Of the Jews five times received I forty
stripes save one.

25. Thrice was I beaten with rods, once
was I stoned, thrice I suffered shipwreck, a
night and a day I have been in the deep;

26. In joumeyings often, in perils of wa¬
ters, in perils of robbers, in perils by mine
own countrymen, in perils by the heathen,
in perils in the city, in perils in the wilder¬
ness, in perils in the sea, in perils among
false brethren;

27. In weariness and painfulness, in
watchings often, in hunger and thirst, in fast¬
ings often, in cold and nakedness.

28. Beside those things that are without,
that which cometh upon me daily, the care
of all the churches.

29. Who is weak, and I am not weak? who
is offended, and I bum not?

30. If I must needs glory, I will glory of
the things which concern mine infirmities.

31. The God and Father of our Lord Jesus
Christ, which is blessed for evermore, know-
eth that I lie not.

32. In Damascus the governor under Are-
tas the king kept the city of the Damascenes
with a garrison, desirous to apprehend me:

By questioning the absolute righteousness
of Christ while insisting that his life,
though imperfect, is still worthy of our
imitation.

E. Well-known Assiduity. 11:16-33.

16. The word fool (aphrdn) is uni¬
formly translated “foolish” by the ASV
(11:19; 12:6,11; Lk 11:40; 12:20; Rom
2:20; I Cor 15:36; Eph 5:17; I Pet 2:15).
It means “mindless” — acting “without
reflection or intelligence” (Thayer). 17.
The RSV needlessly introduces here the
idea of inspiration. By not after the Lord
Paul simply means that his forced boast¬
ing has no basis in the life of Christ. 18.
By after the flesh (cf. 5:16) such things
as one’s ancestry, achievements, and ac¬
colades are to be understood (cf. Phil 3:
4). Paul reluctantly resorted to the
methods of the many that he might save
his work at Corinth from utter ruin.

19. Literally: For gladly you tolerated
the senseless , (you) being sensible . The
biting irony of these words the sophis¬
ticated Corinthians could readily under¬
stand (cf. I Cor 4:8-10). 20, Five verbs,
increasing in intensity, express the in¬
dignities which the sycophant Corinthians
willingly endured at the hands of a false
prophet. These men (1) degraded them

— makes slaves of you (RSV); (2) de¬
voured them — devour you; (3) defrauded
them—takes advantage of you (RSV); (4)
derided them —puts on airs (RSV); (5)
defamed them — smite you on the face.
The dupes of duplicity are the wildest
defenders of the very men who debauch
them! Cf. Mk 12:40; I Pet 5:2,3; II Pet
2:10-22; Jude 8-16.

21-31. In these verses we have (1)
Paul’s provocation (v. 21) — his unwill¬
ing defense of himself against unwar¬
ranted calumnies; (2) Pauls pretensions
(vv. 22-24 a) — his superiority in all mat¬
ters of human pride (cf. Phil 3:4ff.); (3)
Pauls persecutions (II Cor 11:24b, 25)

— his many sufferings for the sake of
Christ; (4) Pauls perils (vv. 26,27) —
his frequent dangers encountered on his
journeys; (5) Paul’s perturbations (w.
28,29) — his uninterrupted anxiety for all
the churches (ASV); (6) Paul’s principle
(v. 30)—his paradoxical glorying in nis
weakness; (7) Paul’s protestation (v. 31)

— his ultimate deference to God’s knowl¬
edge for the truthfulness of his record.

32,33. The incident recorded here
(which, on the surface, looks like an an¬
ticlimax) harmonizes beautifully (1) with
the account in Acts 9:23-25, (2) with the

684

II CORINTHIANS 11:33-12:8

33. And through a window in a basket
was I let down by the wall, and escaped his
hands.

CHAPTER 12

IT is not expedient for me doubtless to glory.
I will come to visions and revelations of the
Lord.

2. I knew a man in Christ above fourteen
years ago, (whether in the body, I cannot
tell; or whether out of the body, I cannot
tell: Cod knoweth;) such a one caught up to
the third heaven.

3. And I knew such a man, (whether in
the body, or out of the body, I cannot tell:
God knoweth;)

4. How that he was caught up into para¬
dise, and heard unspeakable words, which it
is not lawful for a man to utter.

5. Of such a one will I glory: yet of myself
I will not glory, but in mine infirmities.

6. For though I would desire to glory, I
shall not be a fool; for I will say the truth:
but now I forbear, lest any man should think
of me above that which he seeth me to be, or
that he heareth of me.

7. And lest I should be exalted above
measure through the abundance of the reve¬
lations, there was given to me a thorn in the
flesh, the messenger of Satan to buffet me,
lest I should be exalted above measure.

8. For tliis tiling I besought the Lord
thrice, that it might depart from me.

known facts of ancient history (Aretas
reigned from 9 b.c. to a.d. 39), and
(3) with the providence of God. Paul re¬
membered this incident at the beginning
of his ministry (cf. Gal 1:17) as the dra¬
matic event that set the pattern of his
life for all the years that followed.

F. Compensatory Affliction. 12:1-10.

1. Follow the ASV or the RSV. There
was a certain “oughtness” (dei, as in Eph
6:20; Col 4:4) about Paul's boasting, even
though it was not expedient (sumpherd;
see 8:10; cf. same verb in Jn 11:50; 16:
7; 18:14; I Cor 6:12; 10:23). This verse
expresses Paul’s compulsion (I must
needs glory—ASV), repulsion (though
it is not expedient — ASV), and impul¬
sion (but I will come, etc.—ASV).

2-4. The apostle objectified himself
for the purpose of defending his visions
and revelations from the false ecstasies
of the false teachers. His vision was (1)
personal — I know a man (ASV); (2)
Christian — in Christ (therefore, not be¬
longing to either Judaism or paganism);

(3) historical — fourteen years ago (there¬
fore, dated in history — not a fiction);

(4) mysterious — whether in the body,
etc.; (5) ecstatic — caught up to the third
heaven (cf. Enoch, Elijah, Ezekiel); (6)
revelatory — heard unspeakable words;
(7) indelible — a “thorn” was placed in
his flesh (v. 7).

5. Here and in verses 9,10; 11:30
infirmities should be translated weak¬
nesses (ASV; cf. 12:9,10). 6. The

thoughts here are mainly two: (1) If
Paul wished to glory further, he would
not be a fool; for he spoke truth (aleth-
eia; cf. its use in 4:2; 6:7; 7:14; 11:10;
13:8). (2) He spared (pheidomai , as in
1:23; 13:2) them a further recital of his
unique privileges for fear somebody
might estimate him to be above what
could be seen and heard from him. Paul
had no desire to become a “superman”
or encourage hero worship.

7. A classic passage. The magnitude
of Paul’s revelations (on abundance, see
4:7) caused the Lord to give to him a
divine deterrent (a thorn) in order to
deflate any tendency toward exaltation
in pride. Paul needed some reminder
that, in spite of his rapture to heaven,
he still was a man among men. Our in¬
formation is too scanty (cf. 1:8) to justify
our dogmatizing regarding the exact na¬
ture of his thorn in the flesh. On exalted,
see 10:5. 8. Paul prayed specifically
(for this thing), entreatingly (I besought

685

II CORINTHIANS 12:9-15

9. And he said unto me. My grace is
sufficient for thee: for my strength is made
perfect in weakness. Most gladly therefore
will I rather glory in my infirmities, that the
power of Christ may rest upon me.

10. Therefore I take pleasure in infirmi¬
ties, in reproaches, in necessities, in persecu¬
tions, in distresses for Christ’s sake: for when
I am weak, then am I strong.

11. I am become a fool in glorying; ye
have compelled me: for I ought to have been
commended of you: for in nothing am I be¬
hind the very chiefest apostles, though I be
nothing.

12. Truly the signs of an apostle were
wrought among you in all patience, in signs,
and wonders, and mighty deeds.

13. For what is it wherein ye were infe¬
rior to other churches, except it be that I my¬
self was not burdensome to you? forgive me
this wrong.

14. Behold, the third time I am ready to
come to you; and 1 will not be burdensome
to you: for I seek not yours, but you: for the
children ought not to lay up for the parents,
but the parents for the children.

15. And I will very gladly spend and be
spent for you; though the more abundantly I
love you, the less I be loved.

the Lord), repeatedly (thrice), and pur-
posively (that it might depart from me).
On Lord, see 10:17,18.

9. The perfect tense in he hath said
(ASV) registers Pauls complete acqui¬
escence in Christs definitive answer.
Only here in the NT do we find my
grace (cf. Phil 1:7 in ASV). The verb
(arked), in the predicate is sufficient, in¬
dicates that Christs grace is ‘possessed
of unfailing strength” {Thayer). This verb
is sometimes rendered be content (Lk
3:14; I Tim 6:8; Heb 13:5). The pres¬
ent passive of teleo (cf. the perfect
tense in Jn 19:28,30; II Tim 4:17)
means is being (continually) made per¬
fect (cf. Heb 5:9). The verb may rest
(episkenod) occurs only here in Biblical
Greek. The simple verb skenoo is found
in Jn 1:14; Rev 7:15; 21:3. Plummers
rendering, “spread a tent over me,” is
reminiscent of OT phraseology (cf. Ex
33:22; Ps 90:17; 91:4; Isa 49:2; 51:16).

10. No one can take pleasure (eudoked;
see 5:8) in the five adverse things men¬
tioned here unless it be for Christ’s sake
(cf. 5:20; Phil 1:29; Col 1:24; III Jn 7).
On when (hotan), see II Cor 10:6.

G. Sufficient Attestation. 12:11-13.

11. A sudden realization (I have be¬
come a fool! — RSV) is justified (1) by
the forced nature of the apostle’s self¬
vindication; (2) by the superiority of his
apostleship; and (3) by his essential hu¬
mility (though I be nothing; cf. I Cor
15:9; Eph 3:8; I Tim 1:15). 12. The
signs of an apostle could probably be
summarized as (1) a divine call (Gal 1:15,
16); (2) a divine commission (Acts 9:5,
6,15ff.); (3) a transformed life (I Tim
1:13-16); and (4) attesting miracles (Acts
5:12-16). On were wrought, see II Cor
4:17. Cf. Acts 2:22; II Thess 2:9; Heb
2:4. 13. Evidently the Corinthians de¬
veloped an ‘inferiority complex’ because
Paul did not burden (RSV) them finan¬
cially. He prayed (ironically?) that this
wrong (adikia, meaning unrighteous¬
ness, wickedness, injustice” — Arndt)
might be forgiven!

H. Beneficial Association. 12:14-18.

14. Paul gives here his purpose — to
come to you, preparation — ready, pre-
can tion~I will not be burdensome to you,
principle — for I seek not yours, but you,
and precept—for the children, etc. cf. 13:

1. 15. Literally: But /, / will most gladly
spend and be utterly spent out for yout

686

II CORINTHIANS 12:16-13:2

16. But be it so, I did not burden you:
nevertheless, being crafty, I caught you with
guile.

17. Did I make a gain of you by any of
them whom I sent unto you?

1$. I desired Titus, and with him I sent a
brother. Did Titus make a gain of you?
walked we not in the same spirit? walked we
not in the same steps?

19. Again, think ye that we excuse our¬
selves unto you? we speak before God in
Christ: but we do all things, dearly beloved,
for your edifying.

20. For I fear, lest, when I come, I shall
not find you such as I would, and that I shall
be found unto you such as ye would not: lest
there be debates, envyings-wraths, strifes,
backbitings, whisperings, swellings, tumults:

21. And lest, when I come again, my God
will humble me among you, and that I shall
bewail many which have sinned already, and
have not repented of the uncleanness and
fornication and lasciviousness which they
have committed.

CHAPTER 13

THIS is the third time I am coming to you.
In the mouth of two or three witnesses shall
every word be established.

2. I told you before, and foretell you, as if
I were present, the second time; and being
absent now I write to them which heretofore
have sinned, and to all other, that, if I come
again, I will not spare:

souls. If more abundantly you 1 am lov¬
ing ,, the less am l being loved? Paul
went beyond the love of parents for
their children; but his love was recipro¬
cated in inverse proportion to its inten¬
sity!

16-18. The apostle's detractors charged
him with crafty deception. The subtle
insinuation seems to have been that, al¬
though Paul was not a burden to them
as a church, yet he had so maneuvered
the collection fund as to get a heavy
hand in the till. The apostle answers this
scurrilous attack (1) by citing the scrup¬
ulously impeccable behavior of the two
men he sent to Corinth, and (2) by af¬
firming that his standard of conduct was
of the same kind as theirs. The questions
expect a negative answer. On being
(huparchd), see 8:17.

I. Warranted Anxiety. 12:19-21.

19. Follow the ASV or the RSV. Paul
had not been defending (RSV) himself
before the Corinthians as his judges (cf.

I Cor 2:15). His whole ministry was con¬
ducted (1) before God, (2) in Christ (cf.

II Cor 12:2), and (3) for your upbuild¬
ing (RSV).

20. Here the apostle reveals: (1) his
subjective fear — the disparity between
his ideal for the Corinthians and their
actual condition; (2) his objective fear —
the disparity between their estimate of 1
him and his actual deportment, upon ar¬
rival, among them; (3) the reasons for
both fears: the possible existence among
them of eight evils — strife, suspicion,
spleen, selfishness, slander, scandalmong-
ering, superegoism, sulkiness! The ser¬
pent's hiss (cf. 11:3) could still be heard
at Corinth! On lest by any means (ASV),
see 2:7; 9:4. 21. This verse graphically
illustrates: the perturbation caused by sin
—lest... I bewail (AV); sin's pertinacity
-Jiave not repented; depravity—unclean¬
ness and fomioation and lasciviousness;
and practice — which they have practiced
(RSV).

J. Defensible Asperity. 13:1-10.

1. Paul promised that, using a Scrip¬
tural method (cf. Deut 19:15; Mt 18:
16; Jn 8:17), he would thoroughly investi¬
gate every charge (cf. II Cor 13:1). 2.
The ASV brings out clearly the symmetry
of Paul's Greek here. The doubt ex¬
pressed by if ( ean; see 5:1) concerns the
time, not the fact, of his visit. Paul had
previously spared them (cf. 1:23); now

687

II CORINTHIANS 13:3-8

3* Since ye seek a proof of Christ speaking
in me, which to you-ward is not weak, but is
mighty in you.

4. For though he was crucified through
weakness, yet he liveth by the power of God.
For we also are weak in him, but we shall
live with him by the power of God toward
you.

5. Examine yourselves, whether ye be in
the faith; prove your own selves. Know ye
not your own selves, how that Jesus Christ is
in you, except ye be reprobates?

6. But I trust that ye shall know that we
are not reprobates.

7. Now I pray to God that ye do no evil;
not that we should appear approved, but
that ye should do that which is honest,
though we be as reprobates.

8. For we can do nothing against the
truth, but for the truth.

judgment was at hand (cf. I Pet 4:17,
18).

3. Here is the reason why Paul can¬
not spare them: they are actually seeking
a proof (dokime; see 2:9) of the in-me-
speaking Christ (so the Greek). This pas¬
sage is a definite affirmation of the apos¬
tle's inspiration and authority. Rejection
of him meant rejection of Christ. This
same Christ is powerful in you (ASV),
i.e., among you externally (cf. 11:12) and
in you internally (cf. 5:17). 4. Omit
though fAV). Follow the ASV. The
through (ASV) indicates source (ek ; cf.
Gal 3:8). The contrast is threefold: (1)
between weakness and God's power; (2)
between Christ's death (he was crucified)
and his resurrected life (yet he liveth);
(3) between Pauls human weakness (we
also are weak in him) and Paul's apos¬
tolic power through Christ (but we shall
live with him by the power of God to¬
ward you). By the last statement we are
to understand, not the resurrected life in
glory, but rather the effectiveness of
Paul's ministry as an ambassador of the
risen Lord. Cf. I Cor 2:3-5.

5. Here Paul turns on his accusers
and puts them through a grueling ex¬
amination. (1) The men tested —your¬
selves (emphatic). (2) The method of
testing—try . . . prove (ASV). The pres¬
ent imperatives express repeated action
(‘"keep on . . .”). (3) The criteria of test¬
ing. The first is objective: Are you in
the faith? Do you really belong to “the
household of faith”? (Gal 6:10, ASV; cf.
Acts 6:7; 14:22) The second is sub¬
jective: Is Jesus Christ really in you? (cf.
Rom 8:10; Gal 2:20; Col 1:27) (4) The
possible result of the test — except ye be
reprobates. See next verse. This test was
not beyond their ability, for they could
“fully know'' (epiginoskd; see II Cor 1:
13,14) these things. 6. The word (adoki-
mos) back of reprobate (ASV) designates
the opposite of “approved” (cf. 10:18;
13:7). It is used exclusively by Paul (Rom
1:28; I Cor 9:27; II Tim 3:8; Tit 1:16;
Heb 6:8).

7. We have here (1) the prayer (Now
we pray —ASV); (2) the purpose —
stated negatively (that ye do no evil)
and positively (do that which is honest);
(3) the possibility — stated negatively
(not that we should appear approved)
and positively (though we be as repro¬
bates). 8. By can do nothing Paul ex¬
presses a moral impossibility. The verb
used here (dunamai) is often thus used
(e.g., Rom 8:8; I Cor 2:14; II Tim 2:13;

688

II CORINTHIANS 13:9-14

9. For we are glad, when we are weak,
and ye are strong: and this also we wish,
even your perfection.

10. Therefore I write these things being
absent, lest being present I should use sharp¬
ness, according to the power which the Lord
hath given me to edification, and not to de¬
struction.

11. Finally, brethren, farewell. Be per¬
fect, be of good comfort, be of one mind, live
in peace; and the God of love and peace shall
be with you.

12. Greet one another with a holy kiss.

13. All the saints salute you.

14. The grace of the Lord Jesus Christ,
and the love of God, and the communion of
the Holy Ghost, be with you all. Amen.

The second epistle to the Corinthians was written from
Philippi, a city of Macedonia, by Titus and Lucas.

3:7; Heb 3:19). On truth (aletheia), see
II Cor 7:14; 12:6.

9. The paradox of Paul's being weak
while the Corinthians are strong causes
the apostle to rejoice (ASV); but still he
continues to pray for their perfecting
(ASV; see v. 11). 10. Pauls present pur¬
pose in writing (I write these things)
anticipates his imminent coming among
them (being present); then he will ex¬
ercise his delegated power (the authority
which the Lord gave me — ASV) and
his constructive prerogative (for building
up and not for tearing down — RSV).

K. A Christian Adieu. 13:11-14.

11. The five precepts given here are
all in the present imperative (“keep on
. . .”). The precepts are: (1) farewell
(chairdy meaning to rejoice, be glad”;
cf. its use in 2:3; 6:10; 7:7,9,13,16;
13:9); (2) be perfect (katartizo, meaning
“to restore to its former position” —
Arndt; cf. the noun form in v. 9); (3)
be of good comfort (parakaled; cf. its
use in 1:4,6; 2:7; 7:6,7,13); (4) be of
one mind (lit., think the same thing—
as in Rom 12:16; 15:5; Phil 2:2; 4:2);
(5) live in peace (eireneud; elsewhere in
NT only in Mk 9:50; Rom 12:18; I
Thess 5:13; Arndt here uses keep the
peace). God’s love (cf. Jn 3:16; I Jn 3:1;
4:9,10) and God’s peace (cf. Rom 16:20;
Phil 4:7; Heb 13:20) are united in a
blessed promise of futurity and fruition.
12,13. The holy kiss, later restricted be¬
cause of abuses, was a symbol of Chris¬
tian fellowship among the first believers
(cf. Rom 16:16; I Cor 16:20; I Thess
5:26; I Pet 5:14).

14. This wonderfully human letter
closes with the most sublime of all dox-
ologies. The epistle begins (cf. 1:2) and
ends with an affirmation of the deity of
Christ that is reminiscent of Mt 28:19.
The genitives in this doxology are prob¬
ably subjective — the grace which comes
from the Lord Jesus Christ; the love
which God bestows; the fellowship which
the Holy Spirit (RSV) engenders. Thus
ends a wonderful epistle!

689

II CORINTHIANS

BIBLIOGRAPHY

Denney, James. The Second Epistle to
the Corinthians (The Expositor’s Bible).
New York: A. C. Armstrong and Son,
1900.

Hodge, Charles. An Exposition of the
Second Epistle to the Corinthians.
New York: A. C. Armstrong and Son,
1891.

Menzies, Allan. The Second Epistle
of the Apostle Paul to the Corinthians.
London: The Macmillan Company,
1912.

Plummer, Alfred. A Critical and Ex -
egetical Commentary on the Second
Epistle of St. Paul to the Corinthians.
New York: Charles Scribner's Sons,
1915.

Robertson, A. T. The Glory of the
Ministry. New York: Fleming H. Re-
veil Company, 1911.

Tasker, R. V. G. The Second Epistle of
Paul to the Corinthians (Tyndale New
Testament Commentaries.) Grand Rap¬
ids, Michigan: Wm. B. Eerdmans
Publishing Co., 1958.

690

THE EPISTLE
TO THE GALATIANS

INTRODUCTION

Occasion of the Writing. The Gala¬
tian churches had come into being as a
result of Pauls missionary labors. There¬
fore the apostle was especially exercised
in spirit when he learned that Jewish
Christian agitators had circulated among
these Gentile converts seeking to impose
circumcision and the burden of the
Mosaic law upon them as necessary for
salvation (Gal 1:7; 4:17; 5:10). Writing
under great stress (as is suggested by
the omission of the usual thanksgiving),
he met the issue squarely, and thus, in
the epistle to the Galatians, gave to the
Church a mighty polemic against the
Judaizing error.

Recipients of the Letter. These
churches were sufficiently close together
and enough alike to be addressed as a
group. In 3:1 Paul calls his readers
“Galatians.” In the middle of the first
Christian century Galatia had more than
one meaning. (1) It denoted the area in
north central Asia Minor where the Gauls
had settled after migrating from western
Europe. The principal centers were Pes-
sinus, Ancyra, and Tavium. (2) It also
denoted the Roman province of Galatia.
This the Romans had organized in 25
b.c. by adding to northern Galatia some
territory to the south. The latter in¬
cluded the cities of Antioch, Iconium,
Lystra, and Derbe, which were visited by
the apostle on his first missionary jour¬
ney. It is hardly likely that the epistle
was addressed to Christians in both
North Galatia and South Galatia (cf.
4:14).

The debate regarding the destination
of this epistle goes on and on, and may
never be settled. Lightfoot espoused the
North Galatian theory. Most of the Ger¬
man commentators have continued to
maintain this position (e.g., Schlatter,
Lietzmann, Schlier), though some have
remained noncommittal. Sir William
Ramsay argued strongly for the South
Galatian position, which has gained wide
currency among English-speaking schol¬
ars. It has the advantage, if it be the
correct viewpoint, of providing us with
information about the founding of these

churches (Acts 13; 14). On the other
hand, Luke uses the term “Galatia” (lit.,
Galatic region) only when describing
the progress of the missionaries beyond
South Galatian territory (Acts 16:6; cf.
18:23). However, the circumstance that
he does not mention churches in the
North Galatian territory, but only dis¬
ciples, favors the South Galatian theory
(see Acts 18:23).

Date and Place of Writing. On the
basis of the South Galatian theory, one
might conclude that the epistle was writ¬
ten prior to the apostolic council de¬
scribed in Acts 15 (when an official pro¬
nouncement was made concerning the
relation of Gentiles to the Law). Since
Paul and Barnabas visited the churches
twice on this first journey, the demands
of Gal 4:13 could be considered met
(there first means former of two visits),
though it is by no means certain that
Paul himself would consider this dou¬
bling back as a second visit. Many think
that when Paul recounts a meeting with
certain apostles in chapter 2, he can
not be referring to the apostolic council,
since he fails to mention the decree that
was there drawn up, which would have
been highly advantageous to his argu¬
ment in the epistle. This argument is not
decisive, since the purpose of the decree
was not to lay down terms on which
Gentiles might be admitted to the
Church, but rather to facilitate relations
between such Gentile converts and those
who were of Jewish origin. So the decree
did not bear directly on the argumenta¬
tion of the letter.

Lightfoot emphasized the similarities
between Galatians, Corinthians, and
Romans. All deal with the Judaizing
controversy to some degree. On this basis
Galatians may be assigned to the period
of Paul's third missionary journey and
either to Ephesus or to Macedonia as
its point of origin. This would date the
epistle as late as a.d. 56. According to
the alternative view, it was written in
48 or 49, probably from Antioch. An
intermediate date of about 53, early in
the ministry at Ephesus, is attractive. A

691

GALATIANS

reasonable interval between the letter to
the Galatians and the letters to the
Corinthians and the Romans is needed
to account for differences in tone and
treatment.

Development of the Thought. The first
two chapters are devoted largely to set¬
ting forth the nature of Pauls apostle-
ship. This explanation was vital to the
apostles gospel, for if his opponents
could show that he had not been called
and commissioned to preach the truth,
then his hearers could justly question
his message. Though it pained Paul to
be so personal, he had to meet the chal¬
lenge, which he did by showing that
he had an independent apostleship fully
on a par with that of the original apos¬
tles. He had received his gospel not
through human instruction but through
divine revelation, and it proved to be
in agreement with that of the other
apostles.

Next Paul passes to a statement of
what the Gospel is (chs. 3; 4). It is a
message of grace that calls for faith.
The law does not produce faith, but
rather works a curse, from which Christ
had to redeem men.

Beyond the act of receiving the Gospel,
lies the necessity of living it out (chs.
5; 6). Here the power of the cross and
the energy of the Holy Spirit are pre¬
sented as efficacious rather than efforts
to keep the Law.

Influence. This letter contains the
most emphatic statement of salvation
apart from works to be found in Scrip¬
ture. It revolutionized the thinking of
Luther and played a strategic part in
the Reformation. Luther declared that
he was wedded to this book; it was his
Katherine.

In the nineteenth century F. C. Baur
made the book pivotal to his theory that
the legalistic controversy was so severe
as to rock the early church to its founda¬
tion. According to him, it affected the
entire literature of the New Testament
positively or negatively as men wrote in
the interest of one viewpoint or the other,
or else tried to conceal the fact of diver¬
gence between law and grace as means
of salvation. Since Galatians exhibits this
controversy in unmistakable fashion, its
genuineness must be granted. This verdict
has remained virtually unchallenged since
Baur's day.

OUTLINE

I. Introduction. 1:1-9.

A. Salutation. 1:1-5.

B. Theme of the epistle. 1:6-9.

II. Paul's apostleship defended. 1:10-2:21.

A. A special apostleship affirmed. 1:10-17.

B. Lack of early contact with the apostles at Jerusalem. 1:18-24.

C. Failure of later contact to question his apostleship or add to his gospel.
2 : 1 - 10 .

D. His independent authority vindicated in the encounter with Peter at Antioch.
2 : 11 - 21 .

III. Paul's gospel explained. 3:1—4:31.

A. The argument from experience (of the Galatians). 3:1-5.

B. The argument from Scripture (the case of Abraham). 3:6-9.

C. The argument from the Law. 3:10—4:11.

1. The curse of the Law, from which Christ must deliver. 3:10-14.

2. The inviolability of the covenant of promise and its priority to the Law.
3:15-18.

3. The purpose of the Law — temporary in its standing and negative in its
operation. 3:19-22.

4. Sonship not through the Law but through faith. 3:23-4:7.

5. An appeal not to return to bondage. 4:8-11.

D. The argument from personal reception by the Galatians. 4:12-20.

E. The argument from the covenant of promise. 4:21-31.

IV. Paul's gospel practiced. 5:1—6:15.

A. The Gospel practiced in liberty 5:1-12.

B. The Gospel practiced in love. 5:13-15.

C. The Gospel practiced in the Spirit. 5:16-26.

D. The Gospel practiced in service. 6:1-10.

E. The Gospel practiced in separation from the world. 6:11-15.

692

GALATIANS 1*1-4

V. Conclusion. 6:16-18.

A. Closing prayer. 6:16.

B. Closing testimony. 6:17.

C. Benediction. 6:18.

GALATIANS

CHAPTER 1

PAUL, an apostle, (not of men, neither by
man, but by Jesus Christ, and God the
Father, who raised him from {he dead;)

2. And all the brethren which are with
me, unto the churches of Galatia:

3. Grace be to you, and peace, from God
the Father, and from our Lord Jesus Christ,

4. Who gave himself for our sins, that he
might deliver us from this present evil world,
according to the will of God and our Father:

COMMENTARY

I. Introduction. 1:1-9.

A. Salutation. 1:1-5. The conventional
framework of letter-writing is here uti¬
lized but transcended, for the writer was
an apostle with authority from the God¬
head, and he addressed those who by
grace had been delivered from this pres¬
ent age. They, too, were not ordinary
men, for they were Christians.

1. Apostle. The meaning sent one will
not suffice here. All believers have some
such commission. Paul proceeds to de¬
fend his special authority as a Christian
teacher, founder of churches, disci¬
plinarian, and corrector of false teaching.
Not from men, neither through man.
The negative not sets the tone of the
epistle; it is a polemic, an exposure of
error in order to portray the truth to
better advantage. If the Judaizers had
any apostleship, it was from men. Pauls
was not. It had a higher source. Nor was
it through man. No person, apostle or
other, had mediated Pauls authority (cf.
1:12). It came instead through the in¬
tervention in his life of Jesus Christ.
The contrast makes Christ more than
man. Behind him and on an equality with
him stands God the Father, presented
here as the one who raised Christ from
the dead. It was the risen Christ who
appeared to Paul and made him an
apostle.

2. The identity of the brethren with
Paul is unknown. For the location of
the churches of Galatia, see the Introduc¬
tion.

3. Grace and peace are twin gifts of
God, never reversed in their order. The
divine favor received makes possible a
life of fullness and of harmony with
God and fellow believers. These bless¬
ings come from the Lord Jesus Christ
as well as from God the father.

4,5. Who gave himself. An act of final¬
ity, purely voluntary. For our sins. For
(hyper) is usually used of the persons
benefited by Christs work (cf. 3:13).
Personal sin is not the only barrier be¬
tween man and God. Man needs to be
freed from his whole position in this
present evil age (AV, world). The Gospel
is not a message of improvement but
of deliverance. Age is a time word and
does not refer to nature or to man as

693

GALATIANS 1:5-7

5. To whom be glory for ever and ever.
Amen.

6. I marvel that ye are so soon removed
from him that called you into the grace of
Christ unto another gospel:

7. Which is not another; but there be
some that trouble you, and would pervert
the gospel of Christ.

such, but to the circumstances of mans
life, corrupted as it is by sin and domi¬
nated by Satan, the god of this age
(II Cor 4:4). Christ, in his redeeming
work, acted in conjunction with God, ac¬
cording to his will (cf. II Cor 5:19). To
God belongs the glory, the praise of
saints, forevermore. Without affirming
the deity of the Son, the apostle conveys
the truth of it by linking Christ with
the Father in the apostolic call, in the
gift of grace and peace, and in the
achieving of salvation.

B. Theme of the Epistle. 1:6-9. In¬
stead of giving thanks to God for his
readers, Paul expresses his amazement at
their defection. He pronounces no bless¬
ing, but instead hurls a warning anath¬
ema.

6. Are removed. Rather, are removing
yourselves , going over to another po¬
sition and thus denying the very terms
of the divine call to sonship, which is
in the grace of Christ. So soon. Probably
not a reference to recency of con¬
version, for young converts are the most
liable to be swayed by false teaching.
If this be interpreted temporally, it
means so soon after the false teachers
began their work, or so soon after the
apostle left the Galatians. Perhaps man¬
ner is intended —so readily, with such
an unresisting surrender. The removal
was still going on, and so was not com¬
plete. There was still hope of turning
the tide. But the seriousness of the de¬
fection is indicated. It was away from
God, who called in grace, and it was
unto another, i.e., a different gospel.
Paul uses gospel by way of concession.
Actually there is not another, a second
gospel which one may choose and still
have the divine message of eternal salva¬
tion.

7. While the responsibility for the de¬
fection belonged to the Galatians (re¬
moving yourselves), the explanation for
it lay elsewhere, in those who were trou¬
bling them (cf. Acts 15:24), namely, the
Judaizing teachers who were willing to
pervert the Gospel by changing it into
something quite different. Yet it was not
theirs to alter, for it was the gospel of
Christ. The privilege of declaring it does
not include the right to change it.

694

GALATIANS 1:8-13

8. But though we, or an angel from
heaven, preach any other gospel unto you
than that which we have preached unto you,
let him be accursed.

9. As we said before, so say I now again.
If any man preach any other gospel unto you
than that ye have received, let him be ac¬
cursed.

10. For do I now persuade men, or God?
or do I seek to please men? for if I yet
pleased men, I should not be the servant of
Christ.

11. But I certify you, brethren, that the
gospel which was preached of me is not after
man.

12. For I neither received it of man, nei¬
ther was I taught it, but by the revelation of
Jesus Christ.

13. For ye have heard of my conversation
in time past in the Jews’ religion, how that
beyond measure I persecuted the church of
God, and wasted it:

8. Even, Paul says, if we (editorial
plural here for Paul, the least likely on
earth to change it, because of the circum¬
stances of his call) or an angel from
heaven (who would be even less likely
to alter any divine message; cf. Mt 6:10),
should proclaim as the Gospel something
contrary to the word given out by us
in Galatia, he must become anathema,
accursed of God (cf. I Cor 16:22).

9. Paul had given such warning when
in the Galatian churches. In this letter
he did so again. He was a zealous guard¬
ian of the purity of the Gospel. In reiter¬
ating his strong statement, the apostle
changes from the subjunctive mood of
possibility to the indicative mood of ac¬
tuality—if any man is preaching a dif¬
ferent gospel (as the Judaizers are), let
him be accursed.

II. Paul’s Apostleship Defended. 1:10
-2:21.

A. A Special Apostleship Affirmed. 1:
10-17.

10. Since the apostle had spoken
so harshly, he felt that it should be
clear now that he was not seeking to
persuade men in the sense of conciliat¬
ing them or seeking their favor. He was
concerned, rather, to be on good terms
with God. Pleasing men by adjusting the
message to suit their desires is incon¬
sistent with being the servant of Christ.

11. As Christs servant, the apostle
could only make known the Gospel mes¬
sage. Though he preached it, he did
not originate it, nor did any other man.

12. Since Paul came late into the
apostolic ranks, men might have sup-

E osed that he received the Gospel from
is predecessors or learned it through a
course of instruction. Not so. He came
into possession of it by revelation from
Jesus Christ. This was the very highest
authority. How, then, could his message
be questioned?

13. Nothing less than direct interven¬
tion in Paul’s life was required to open
his heart to the truth of the Gospel.
His pre-Christian manner of life was well
known. The word conversation (Gr.,
anastrophe) means “life pattern.” Every¬
thing in Judaism was prescribed. Any¬
one familiar with Pharisaism could pre¬
dict what Saul’s course of life would be.
But in his case there was a special ele¬
ment that had become notorious. He was
a persecutor of the Christians (not all
Pharisees went this far in showing their
devotion to Judaism). As the ravening
wolf of Benjamin, he was engaged in

695

GALATIANS 1:14-17

14. And profited in the Jews’ religion
above many my equals in mine own nation,
being more exceedingly zealous of the tradi¬
tions of my fathers.

15. But when it pleased God, who sepa¬
rated me from my mother’s womb, and
called me by his grace,

16. To reveal his Son in me, that I might
preach him among the heathen; immediately
I conferred not with flesh and blood:

17. Neither went I up to Jerusalem to
them which were apostles before me; but I
went into Arabia, and returned again unto
Damascus.

laying waste the church, which he after¬
ward recognized was the true congrega¬
tion of Jehovah.

14. This unusual determination and
excess of fury earned for Saul an excep¬
tional reputation in Judaism. He kept ad¬
vancing in devotion to his faith and its
traditions, passing by men of his own
age, and giving proof of his zeal by per¬
secuting Christians. Humane considera¬
tions meant nothing to him compared
with the fulfillment of his calling in be¬
half of his religion. He regarded his
murderous activity as the Jews regarded
their stoning of Stephen: It was done in
the service of God (Jn 16:2; Acts 26:9-
11). Clearly, then, Paul could not have
been influenced in favor of the Gospel
before his conversion, and he could not
have received his message from men, as
alleged by the Judaizers.

15. Paul’s conversion was effected in
line with God’s purpose. The apostle,
like Jeremiah (Ter 1:5), was set apart
for his lifework from birth. His con¬
version was in the nature of a revela¬
tion of God’s Son within his soul. This
statement is not intended to create specu¬
lation as to the psychology of his con¬
version experience, but rather to certify
the reality and depth of that transfor¬
mation. Paul had been blind to the
deity of God’s Son. His prejudice against
his own countrymen who looked to Je¬
sus as their Messiah was due to his be¬
lief that the Nazarene was an impostor,
a fraud.

16,17. The ultimate, divine purpose of
this revelation within the soul of the
apostle was that he should in turn pro¬
claim this knowledge to others, especial¬
ly to the Gentiles. The reality and suf¬
ficiency of his encounter with the risen
Lord is seen in the fact that he did not
confer with flesh and blood (an expres¬
sion denoting humanity, with special em¬
phasis on weakness and inadequacy)
either locally, at Damascus, or in Jeru¬
salem, the center of the church’s life,
where the apostles had their headquar¬
ters. If Paul had felt uncertain about his
message, a journey to one of these cen¬
ters would have been natural and nec¬
essary. But he was an apostle as truly
as were the Twelve, fully in possession
of the truth of the Gospel from the
Lord himself.

The apostle mentions Arabia not as a
place for preaching, because, even
though preaching was in view in the
call, it is not the subject under considera¬
tion at this point. Paul is discussing the
source of his Gospel. He mentions Arabia

696

GALATIANS 1:18-22

18. Then after three years I went up to Je¬
rusalem to see Peter, and abode with him
fifteen days.

19. But other of the apostles saw I none,
save James the Lord’s brother.

20. Now the tilings which I write unto
you, behold, before God, I lie not.

21. Afterward I came into the regions of
Syria and Cilicia;

22. And was unknown by face unto the
churches of Judea which were in Christ:

in contrast to Jerusalem. No apostle was
to be found there. No one was there
who could inform him about the Lord
and His saving work. It is probable that
the new convert journeyed to Arabia
to be alone with God, to think through
the implications of the Gospel. There is
no need to suppose that every aspect
of the truth was flashed into his mind
at the time of his conversion. From
Arabia Paul returned to Damascus. This
incidental reference confirms the infor¬
mation gleaned from Acts 9:3 that the
conversion occurred near that city.

B. Lack of Early Contact with the
Apostles at Jerusalem. 1:18-24. This was
not a complete lack, to be sure, as Paul
in frankness admits, but the contacts
were brief, personal, and quite incidental.

18. How much of the three years be¬
longs to Arabia and how much to Da¬
mascus we cannot tell, but the interval
fortifies Paul's contention. If he had
lacked the Gospel at his conversion, he
would not have waited that long to be
informed about it. To see Peter. The
verb see (in the Greek) is in deliberate
contrast to conferred (1:16), for the lat¬
ter suggests conferring with a view to
being enlightened on a subject, while
the former refers to becoming acquainted
with a person or thing. It is sometimes
used of sightseeing. The visit was brief
(fifteen days).

19. Paul saw no other apostle except
James, the Lord's brother. This is the
James who became the head of the Je¬
rusalem church (cf. Acts 12:17).

20. The apostle declares himself will¬
ing to go on oath that he is telling the
truth. No Jew dared to do this if he
was about to speak a falsehood, for that
would have been equivalent to inviting
God to pour out His wrath upon him.
The deep solemnity of Paul's declara¬
tion is the measure of the distrust of his
word that the Judaizers had sown in the
hearts of his converts.

21. Paul's next move, necessitated by
the opposition to his preaching in Je¬
rusalem (Acts 9:29,30), was to Syria and
Cilicia. Obviously he had no opportunity
in those remote areas to receive instruc¬
tion from the apostles.

22. Probably the apostle mentioned
the churches of Judea in order to
strengthen his argument. It is likely that
most of the apostles were in the out¬
lying districts at this period, so Paul's
lack of contact with the churches of
Judea meant a lack of contact with the

697

GALATIANS 1:23-2:1

23. But they had heard only. That he apostles ministering there. The Twelve
which persecuted us in times past now did not supervise the work in Syria;
preacheth the faith which once he destroyed. Barnabas was sent there (Acts 11:22-26).

24. And they glorified God in me. During the years when Paul ministered

in this region, where he had been brought
CHAPTER 2 U P> Be was Quite independent of the

_, , . other apostles. His further purpose in

THEN fourteen years after I went up again ment i 0 ning the Judean churches was to
to Jerusalem with Barnabas, and took Titus underscore the greatness of the change
with me also. his conversion had wrought in him. He

now preached the faith he formerly had
sought to tear down. The change meant
peace for the believers in Palestine (Acts
9:31).

C. Failure of Later Contact to Ques¬
tion His Apostleship or Add to His
Gospel. 2:1-10.

1. The differences between this later
visit and the previous one are quite
plain. This time Paul went not alone
but in the company of Barnabas, and
he went with the deliberate purpose of
discussing the Gospel, more specifically
the application of the Gospel to the
Gentiles. It is not easy to fit this visit
into the framework of the narrative of
Acts. Those who favor identifying it
with the so-called famine visit of Acts
11:27-30 can point to the fact that Bar¬
nabas accompanied Paul on that occa¬
sion. They hold that Paul was obligated
to mention every contact he had with
the Jerusalem church. But this reasoning
is precarious. The only contacts that
required notice were those that might
have resulted in a communication to him
of the Gospel. Since elders only are
mentioned in connection with the recep¬
tion of the gift by the Jerusalem church,
it is unlikely that Paul had contact with
, the apostles at that time. This was a

period of persecution for them (Acts 12:
1-3), and so they may have been un¬
available for consultation.

If the question of the admission of
Gentiles into the Church was settled at
the famine visit (which is involved in
equating Acts 11 with Gal 2), then it is
strange that another conference was nec¬
essary for the settlement of the very
same question (Acts 15). Furthermore,
it would have been highly discourteous
for the apostles to insist that Paul should
remember the poor (Gal 2:10) when he
had just brought the gift of the Antioch
church for the relief of the saints in
the Holy City. Finally, to identify Gal¬
atians 2 with Acts 11 is virtually impos¬
sible chronologically. The famine visit
took place about the time of Herod's
death, which occurred in a.d. 44. By

698

GALATIANS 2:2

adding fourteen years (Gal 2:1) to the
three years of 1:18 and then subtracting
the total of seventeen from 44, one ar¬
rives at the year 27 as the date of
Paul's conversion, which is too early.
Even if the fourteen years of Gal 2:1
refer to the conversion rather than to
the first visit to Jerusalem, the dating
of the conversion is still too early; it
leaves no interval between the resurrec¬
tion of Christ and the conversion of
Paul.

The identification of Galatians 2 with
Acts 15 has its strength in the fact that
the subject of discussion is the same in
both cases and in the fact that Peter
and James, as well as Paul and Barna¬
bas, are given prominence in both pas¬
sages. There are difficulties in this iden¬
tification, to be sure. Acts 15 gives the
impression of a large public gathering,
whereas Gal 2:2 pictures a private ses¬
sion. A harmonization is possible on the
assumption that the friction cited in Acts
15:5,6 may have forced the leaders of
the church to dismiss the council tem¬
porarily and move into a private ses¬
sion such as is described in Galatians
2. On the basis of the understanding
reached there, Peter and James would
then quite naturally have taken a leading
part and a decisive role in the final
public phase of the conference reported
in Acts 15:7-21. It is possible that the
word them (Gal 2:2) is a reference to the
church as a whole in contrast to the
apostles, with whom Paul and Barnabas
proceeded to meet privately. A further
difficulty to be faced is the failure of
Paul to mention the so-called apostolic
decree in Gal 2:1-10, whereas that de¬
cree is given considerable prominence
in Luke's account (Acts 15:20,28,29;
16:4; 21:25). However, since Paul was
concerned with thd Gospel in this whole
passage, and since the decree did not
bear directly on the Gospel but simply
provided for harmonious relations between
Jewish and Gentile believers, he was
not under obligation to include the de¬
cree in his argument.

2. Paul's second visit to Jerusalem
was dictated by revelation, in line with
the strong emphasis on the supernatural
in the previous chapter. This intimation
may have come before the decision of
the Antioch church to send Paul, or it
may have come afterward and sealed
for him the decision of the church (Acts
15:2). He and Barnabas met with them
that were of reputation. Literally, those
who seemed , a rather curious term for

GALATIANS 2:3-8

3. But neither Titus, who was with me,
being a Greek, was compelled to be circum¬
cised:

4. And that because of false brethren un¬
awares brought in, who came in privily to
spy out our liberty which we have in Christ
Jesus, that they might bring us into bondage:

5. To whom we gave place by subjection,
no, not for an hour; that the truth of the gos¬
pel might continue with you.

6. But of those who seemed to be some¬
what, (whatsoever they were, it maketh no
matter to me: God accepteth no man’s per¬
son:) for they who seemed to be somewhat in
conference added nothing to me:

7. But contrariwise, when they saw that
the gospel of the uncircumcision was com¬
mitted unto me, as the gospel of the circum¬
cision was unto Peter;

8. (For he that wrought effectually in
Peter to the apostleship of the circumcision,
the same was mighty in me toward the Gen¬
tiles;)

the apostles. The same expression occurs
twice in Gal 2:6 and again in 2:9,
where the word “pillars” is added. Per¬
haps Paul felt that the church was in
danger of idolizing these leaders by de¬
ferring to them overmuch. Did Paul
really have a fear that he was running
(pursuing his course of Christian serv¬
ice) in vain and had run in vain since
his conversion, that he had possibly been
wrong about the Gospel and now needed
to be set right? By no means. But cir¬
cumstances forced him to submit his
message to the apostles, for only in this
way could he hope to shut the mouths
of his detractors, the Judaizers, and the
mouths of those who had been taken
in by their propaganda.

3-5. Now the reason for Paul’s bring¬
ing Titus along (v. l) becomes evident.
He was to be a test case in the matter of
Gentile reception into the Church. If he
were compelled to be circumcised, the
rite could not logically be withheld from
other Gentile believers. If he emerged
from the conference uncircumcised, all
other Gentiles who had put their trust
in Christ could enjoy their freedom with¬
out fear of successful challenge. Paul
seems to say that some pressure was
exerted here to have Titus circumcised
(cf. Acts 15:5). It is highly unlikely that
this pressure came from the apostles,
for they stood with Paul (Acts 15:19).
The culprits were the false brethren
who had slipped into the ranks of the
believers. They bore the name of Chris¬
tian but were nevertheless opposed to
granting that liberty which Pauls gospel
proclaimed—freedom from bondage to
the Law, including freedom from cir¬
cumcision. Pauls resistance to these
Judaizers was not dictated by stubborn¬
ness nor by a sense of superiority. He
saw that the circumcision issue involved
the truth of the gospel (Gal 2:5). To
impose on a Gentile the sign of the
covenant given to Abraham and his de¬
scendants was to set aside the simplicity
of saving faith by introducing the neces¬
sity of a particular work. If this work
had been found necessary for church
membership, other works would have
been found necessary, too.

6-8. In conference with Paul, the
apostles could find no fault with his
gospel. They, added nothing to what he
had already received by revelation from
the Lord. But they perceived that to
him had been committed the gospel of
the uncircumcision. He was responsible
for the Gentiles in a special sense (Rom

700

GALATIANS 2:9-12

9. And when James, Cephas, and John,
who seemed to be pillars, perceived the
grace that was given unto me, they gave to
me and Barnabas the right hands of fellow¬
ship; that we should go unto the heathen,
and they unto the circumcision.

10. Only they would that we should re¬
member the poor; the same which I also was
.forward to do.

11. But when Peter was come to Antioch,
I withstood him to the face, because he was
to be blamed.

12. For before that certain came from
James, he did eat with the Gentiles: but
when they were come, he withdrew and sep¬
arated himself, fearing them which were of
the circumcision.

1:5). For this reason the Lord did not
permit him to labor in Jerusalem (Acts
22:17-21). This special call did not rule
out a ministry to Jews when Paul la¬
bored in the synagogues, where both
Jews and Gentiles (God-fearers) were as¬
sembled. Peter, charged with proclaiming
the same gospel of grace, was to spe¬
cialize in reaching the circumcision, the
Jews. His Aramaic name, Cephas, is ap¬
propriately used here. The success of the
two men in their respective spheres at¬
tested the divine call to them.

9,10. Pauls privilege as preacher of
the Gospel to the Gentiles is called a
grace (cf. I Cor 15:9,10; Eph 3:2). The
Jerusalem leaders recognized this grace
by extending the right hand of fellow¬
ship to Paul and to Barnabas. This was
no mere formality, but a meaningful en¬
dorsement of the message of free grace
that these two had been proclaiming
among the Gentiles. The apostles en¬
dorsed also the division of labor that
sent one group of evangelists to the
Gentiles, the other to the Jews. How¬
ever, they requested the missionaries
to the Gentile world not to so divorce
themselves from the Jewish believers —
especially those at Jerusalem, who were
notoriously poor (Rom 15:26)—as to for¬
get their need. The proof of Paul's good
faith in acceding to this request was that
he raised a substantial fund among the
Gentile churches for these people (I Cor
16:1-4), which he and others took to
Jerusalem on the occasion of his last
visit.

D. His Independent Authority Vindi¬
cated in the Encounter with Peter at
Antioch. 2:11-21. This is the third oc¬
casion on which Paul came into con¬
tact with Peter. The first time he simply
met Peter; the next time he discovered
their unity and equality; this time he
was moved to differ with him and re¬
buke him. This confirms the fact that
Pauls purpose throughout the epistle to
the Galatians is to demonstrate his inde¬
pendent apostleship.

11,12. He withstood Peter because
Peters conduct gave the false impression
that he was renouncing the stand he
had taken at Jerusalem. The action of
the council in the matter of the decree
(Acts 15:28,29) had opened the way for
freedom of social intercourse between
Jews and Gentiles in the church at Anti¬
och, a freedom that Peter was glad to
share. He even ate with the Gentiles (cf.
Acts 10:28; 11:3). But the arrival of
certain men from James, the acknowl-

701

GALATIANS 2:13-15

13. And the other Jews dissembled like¬
wise with him; Insomuch that Barnabas also
was carried away with their dissimulation.

14. But when I saw that they walked not
uprightly according to the truth of the gos-
pel, I said unto . Peter before them all, If
thou, being a Jew, livest after the manner of
Gentiles, and not as do the Jews, why com-
pellest thou the Gentiles to live as do the
Jews?

15. We who are Jews by nature, and not
sinners of the Gentiles.

edged head of the church at Jerusalem,
awoke fear in Peter s heart, for he re¬
membered that the mother church had
rebuked him for associating and eating
with Gentiles in the house of Cornelius
(Acts 11:1-18). It is impossible to know
in what relation these visitors stood to
James and on precisely what mission
they came. Peter separated himself from
his Gentile brethren by degrees, as the
original suggests, perhaps absenting him¬
self from one meal one day, from two
the next, and finally cutting himself off
altogether.

13. Peters example influenced others.
The word dissimulation (AV, dissembled)
ordinarily rendered hypocrisy , means a
lack of correspondence between ones
external acts or demeanor and his state
of heart. In Pharisaism the outward acts
were good but the state of heart was
often corrupt. In Peters case, his in¬
ward convictions were sound, for he
endorsed Gentile equality in the Church,
but his conduct belied his convictions.
There is a plaintive note here—even Bar¬
nabas, as though Paul expected more of
him than of the other Jewish believers.

14. The statement that Peter was not
acting according to the truth of the
Gospel needs explanation. He was a Jew
and therefore not obliged to live after
the manner of the Gentiles, as he had
been doing in his table companionship.
But now, having gone that far and then
broken off, he was logically compelling
Gentile believers to live as Jews, that
is, to adopt circumcision and the dietary
laws of tne Jews and thus remove all
barriers between themselves and men like
Peter. But if the Gentile believers did
this, they would sacrifice the truth of
the Gospel, which had been affirmed at
Jerusalem. The church had decided that
no such burden of legal compliance was
to be laid on Gentile believers. The
whole principle of grace was at stake.
The logical outcome of Peters conduct
was to make Jews out of Gentile Chris¬
tians or else force the creation of a Gen¬
tile church alongside the Jewish church,
which would break the unity of the body
of Christ. So the truth of the Gospel
was involved.

15-18. Paul extracted from Peter the
acknowledgment that the two of them,
being native Jews and having enjoyed
the special advantages of Judaism, in¬
cluding the possession of the Law, had
nevertheless been obliged to come to
the place of simply trusting Christ for
salvation, just as any poor Gentile had

702

GALATIANS 2:16-21

16. Knowing that a man is not justified by
the works of the law, but by the faith of
Jesus Christ, even we have believed in Jesus
Christ, that we might be justified by the
faith of Christ, and not by the works of the
law: for by the works of the law shall no flesh
be justified.

17. But if, while we seek to be justified by
Christ, we ourselves also are found sinners, is
therefore Christ the minister of sin? God for¬
bid.

18. For if I build again the things which I
destroyed, I make myself a transgressor.

19. For I through the law am dead to the
law, that I might live unto God.

20. I am crucified with Christ: neverthe¬
less I live; yet not I, but Christ liveth in me:
and the life which I now live in the flesh I
live by the faith of the Son of God, who
loved me, and gave himself for me.

21. I do not frustrate the grace of God:
for if righteousness come by the law, then
Christ is dead in vain.

to do. Peter was bound to agree, be¬
cause of his own commitment to this
position (Acts 15:11). The OT itself
testifies that justification does not come
from the works of the law (cf. Ps 143:2).
To be justified means to be declared and
considered righteous in God’s eyes, to be
vindicated of any charge of sin incident
to failure to keep God’s holy law. The
faith of Jesus Christ means faith in
Christ (Gr. objective genitive). This low¬
ering of the Jew to the level of the Gen¬
tile seemed to involve Christ, making
Him a minister of sin in that He released
man from bondage to the Law, since
faith in Christ for both Jew and Gentile
on equal terms is the condition of sal¬
vation. But Paul rejected the conclusion,
for it rested on a false premise, namely,
the fancied superiority of Jew over Gen¬
tile. Here Paul delicately takes what
belongs to Peter and refers it to him¬
self. The real transgressor is not Christ,
but the one who, like Peter, builds up
again a distinction that has in fact been
destroyed. Peter was doing just that by
withdrawing from Gentile fellowship,
making it appear that Jewish believers
were a superior breed.

19-21. The Law had done a service
for Paul even if it had not brought him
justification. Through the Law he had
become dead to that veiy Law, for the
Law had wrought a consciousness of
sin which prepared him to accept Christ.
It had also brought Christ to the cross
in order to redeem those who had broken
that Law. Christ was Paul’s representa¬
tive in that death to the Law. The re¬
sult was a new life unto God. I am
crucified with Christ. The perfect tense
emphasizes both the past event and its
continuing effects. This death brought
life, yet not the same old life in the
feebleness of the natural man, but a life
entirely new; not simply divine life im¬
personally granted, but rather the living
Christ himself taking up his abode in the
redeemed one. In this arrangement, how¬
ever, there is no submerging of human
personality—the life which I now live.
The new life is lived on the principle
of faith in Christ (cf. 2:16) rather than
on that of legal obedience. This faith
builds on the fact of the personal love
of the Saviour for those on whose behalf
he died (cf. Eph 5:2), Not to trust
Christ in this way would frustrate (set
aside) the grace of God. If righteousness
could be obtained by law, the death
of Christ would be unexplainable; it
would be a wasted gesture.

703

GALATIANS 3:1-9

CHAPTER 3

O FOOLISH Galatians, who hath be¬
witched you, that ye should not obey the
truth, before whose eyes Jesus Christ hath
been evidently set forth, crucified among
you?

2. This only would I learn of you. Re¬
ceived ye the Spirit by the works of the law,
or by the hearing of faith?

3. Are ye so foolish? having begun in the
Spirit, are ye now made perfect by the flesh?

4. Have ye suffered so many things in
vain? if it be yet in vain.

5. He therefore that ministereth to you
the Spirit, and worketh miracles among you,
doeth he it by the works of the law, or by the
hearing of faith?

6. Even as Abraham believed God, and it
was accounted to him for righteousness.

7. Know ye therefore that they which are
of faith, the same are the children of Abra¬
ham.

8. And the Scripture, forseeing that God
would justify the heathen through faith,
preached before the gospel unto Abraham,
saying. In thee shall all nations be blessed.

9. So then they which be of faith are
blessed with faithful Abraham.

III. Pauls Gospel Explained. 3:1—4:31.

A. The Argument from Experience (of
the Galatians). 3:1-5. The apostle here
declares that the experience of his read¬
ers, starting with faith in Christ cruci¬
fied and certified by the gift to them
of the Holy Spirit, lay completely out¬
side the sphere of the Law. Would they
now renounce the perfection of the di¬
vine provision, he asks, for the folly of
their own efforts?

1. They must have become be¬
witched, victims of an evil spell (cf. 1:7).
In view of his dramatic preaching of
Christ crucified when he was among
them (cf. I Cor 1:23; 2:2), their change
in attitude seemed strange. Had they
forgotten their first vivid impression?
2,3. After the reception of Christ came
the gift of the Spirit (cf. Gal 4:4-6; Eph
1:13), not at all based on law-keeping
as an effort of the flesh (cf. Gal 5:18,19).
4. Suffered probably does not refer to
persecution or the burden of law-keep¬
ing, but is used in a good sense — ex¬
perienced. This interpretation is favored
by the continuing mention of the Spirit
in the next verse. 5. The ongoing work
of the Spirit in miracles, like his advent
into the hearts of the Galatians, de¬
pended not on works but on the hear¬
ing of faith, i.e., a faith response to the
Gospel message preached to them.

B. The Argument from Scripture (the
Case of Abraham). 3:6-9. The mention
of faith invites an excursion into the
OT to show that Abraham, the revered
patriarch, depended on it for righteous¬
ness. Only those with like faith are truly
blessed of God. Note the companion
treatment in Rom 4:9-12.

6,7. Abraham was justified by faith
(Gen 15:6; Rom 4:3; Jas 2:23). The
real children of Abraham are not his
natural descendants (Mt 3:9), but those
who share his faith. 8. This was antici¬
pated in the very language of the Abra-
hamic covenant, which had all nations
in view. The words in thee magnify
Abraham as the exemplar of faith. 9.
He was faithful in the sense of being full
of faith. His justification is available also
to the nations. This is their promised
blessing.

C. The Argument from the Law. 3:10
-4:11.

1) The Curse of the Law, from Which
Christ Must Deliver. 3:10-14. Paul, hav-

704

GALATIANS 3:10-14

10. For as many as are of the works of the ing disposed of the Jews* confidence that

law are under the curse: for it is written, physical relation to Abraham meant

Cursed ts every one that continueth not in justification, now proceeds to the other

all things which are written in the book of refuge of Judaism, the possession of the

the law to do them. Law.

11. But that no man is justified by the law 10. Faith brings blessing, but the

in the sight of God, it is evident: for, The Law produces a curse because of the

just shall live by faith. requirement that one must continue to

12. And the law is not of faith: but. The meet its demands faithfully (Deut 27:26).

man that doeth them shall live in them. 11,12. To the practical impossibility of

13. Christ hath redeemed us from the being justified by law is now added the

curse of the law, being made a curse for us: truth that God uses another method

for it is written, Cursed is every one that anyway—the just shall live by faith,

hangeth on a tree: Judging from the context, the apostle's

14. That the blessing of Abraham might use of this quotation (Hab 2:4) is in¬
come on the Gentiles through Jesus Christ; tended to stress the truth that one can

that we might receive the promise of the become just in Gods sight only by faith.

Spirit through faith. On this basis alone can he truly live the

life of God. A similar sense is demanded
in Rom 1:17. Under law, one must do
before he can live (Lev 18:5). Under
the Gospel one gets life from God through
faith, then begins to do the will of God
in the energy of that faith. It may ap¬
pear that the apostle excludes all bless¬
ing for those living under the Law in
pre-Christian days. What about the first
psalm? 13. The Law is both a mirror of
the will of God for his covenant people
and a taskmaster that brings a curse.
But in this point Paul is not discussing
this brighter aspect of the Law, for he
confines himself to the Law as a means
of condemnation (cf. II Cor 3:6-9). The
curse of the Law was real. It took Christ
to the cross. The inflexibility of the Law's
demands is clearly seen in the fact that
when Christ took the place of the law¬
breaker, though he himself was perfect¬
ly holy, he had to endure exactly the
same penalty as any other who came
under the curse of the Law. The cir¬
cumstance that Christ died by hanging
on the tree of Calvary emphasized the
element of curse (Deut 21:23).

14. The example of Abraham con¬
tinues to furnish background for the
thought here. The death of Christ oper¬
ated to bring the blessing of Abraham
(justification) on the Gentiles. God, hav¬
ing delivered his own covenant people
(the Jews) from the curse of the Law,
was free from all hindrance in dealing
likewise in grace with the Gentiles. The
token of acceptance with God is the
promise of the Spirit, i.e., the promised
Spirit (cf. 4:6; Acts 1:4,5). We includes
both Jews and Gentiles.

2) The Inviolability of the Covenant
of Promise and Its Priority to the Law.
3:15-18. By its very nature a covenant

705

GALATIANS 3:15-18

15. Brethren, I speak after the manner of
men; Though it be but a man’s covenant, yet
if it be confirmed, no man disannulieth, or
addeth thereto.

16. Now to Abraham and his seed were
the promises made. He saith not. And to
seeds, as of many; but as of one, And to thy
seed, which is Christ.

17. And this I say, that the covenant, that
was confirmed before of God in Christ, the
law, which was four hundred and thirty
years after, cannot disannul, that it should
make the promise of none effect.

18. For if the inheritance be of the law, it
is no more of promise: but God gave it to
Abraham by promise.

is something fixed, not subject to change,
even when it is a human arrangement.
The promise cannot be set aside by the
Law, which came much later.

15. I speak after the manner of men.
This is a technical expression, a kind
of apology. The immutability of God's
arrangements should be beyond debate,
but Paul finds it necessary to discuss
the matter to make it fully clear to his
readers. Even in human arrangements,
once confirmed, a party to an agreement
cannot, by himself, set it aside as no
longer binding, nor can he add to its
provisions as one might do with a will.

16. God made promises (the same
promise was repeated) to Abraham and
to his seed. But how much is embraced
in the word seed? Not all die descend¬
ants of Abraham were intended (it is
not seeds), nor are all lines of descent
in view. We are instructed to think of
seed as a collective term. It includes the
patriarchs, for the promises were spoken
to them. But it also looks on to Christ
and includes him, as is shown by 3:19,
where he is called once more the seed,
the one who brought to an end the age
of law. This corporate sense of the term
Christ is found again in I Cor 12:12.

17. The promise to Abraham enjoyed
priority over the giving of the Law,
since it came 430 years earlier. Paul
seems to include here the continuation
of the promise to the patriarchs who
came later, for the interval between
Abraham and the giving of the Law
was even longer than this. The essential
thing, in line with the truth of 3:15, is
the consideration that the Law could
not possibly set aside the previous ar¬
rangement that God had made and con¬
firmed.

18. Another feature is brought for¬
ward. Law does not so condition promise
as to change its character, for this would
violate the unconditional nature of prom¬
ise. The inheritance (the enjoyment of
the blessings of the covenant with Abra¬
ham — that a justification like his own
would be extended ultimately to all the
families of the earth) has nothing to do
with law. The two things, law ana prom¬
ise, are fundamentally different. If the
inheritance were contingent on law, then
the promise would be nullified because
of the well-known character of law—that
it is a yoke which none can bear. It is
an indisputable fact that God gave the
inheritance to Abraham by promise.
Nothing can change that basic truth.

706

GALATIANS 3:19-22

19. Wherefore then serveth the law? It
was added because of transgressions, till the
seed should come to whom the promise was
made; and it ivas ordained by angels in the
hand of a mediator.

20. Now a mediator is not a mediator of
one, but God is one.

21. Is the law then against the promises of
God? God forbid: for if there had been a law
given which could have given life, verily
righteousness should have been by the law.

22. But the Scripture hath concluded all
under sin, that the promise by faith of Jesus
Christ might be given to them that believe.

3) The Purpose of the Law — Tempo¬
rary in Its Standing and Negative in Its
Operation. 3:19-22. The apostle’s ap¬
parent discounting of the Law leads to
a necessary question.

19. If the Law did not set aside the
promise of God or even condition it,
then why was it given? It was added
because of transgressions, i.e., to give
sin the distinctive character of transgres¬
sion (cf. Rom 4:15; 5:20). Till. The Law
was to run a certain course, fulfilling
its mission of preparing the way for the
seed — Christ, who is “the end of the law
for righteousness” (Rom 10:4). The Law
was ordained by angels in the hand of a
mediator. Not only was the Law tempo¬
rary, but the very manner of its bestowal
indicates its inferior character. It had a
double mediation, through angels (Acts
7:53; Heb 2:2) and through Moses the
lawgiver.

20. The very idea of mediation as¬
sumes two parties, and this was true at
the giving of the Law. But God is one,
and this is emphasized in the covenant
with Abraham. God acted sovereignly.
He needed no one to stand between
him and the patriarch. Paul’s point is
that mediation is a mark of inferiority in
the Law. It shows the deliberate re¬
moteness of God in the whole scene. The
mediation of Christ in the present dis¬
pensation is not thereby labeled as in¬
ferior, for he is not a third party between
God and men. God was in Christ recon¬
ciling the world.

21,22. The Law is not properly
thought of as opposing the promises of
God, for it operated in a different
sphere. Life could not come by the Law.
Those who enjoyed spiritual life in the
legal dispensation had it not because of
the Law but because of the grace of
God, which forgave the sins committed
against the Law. Such OT passages as
promise life in connection with keeping
the commandments of God (e.g., Deut
8:1), are properly interpreted as referring
to life in a temporal sense, the enjoy¬
ment of God’s favor and blessing in
this earthly existence. Righteousness (a
righteous standing before God) was no
more possible in terms of law in Moses’
day than in Paul’s. Further, the Law
cannot be opposed to the promises, since
it aids their fulfillment by shutting men
up to their need of grace and showing
them that they must put their trust in
Christ (cf. Gal 3:19).

4) Sonship Not Through the Law But
Through Faith. 3:23—4:7.

707

GALATIANS 3:23-4:3

23. But before faith came, we were kept
under the law, shut up unto the faith which
should afterward be revealed.

24. Wherefore the law was our schoolmas¬
ter to bring us unto Christ, that we might be
justified by faith.

25. But after that faith is come, we are no
longer under a schoolmaster.

26. For ye are all the children of God by
faith in Christ Jesus.

27. For as many of you as have been bap¬
tized into Christ have put on Christ.

28. There is neither Jew nor Greek, there
is neither bond nor free, there is neither male
nor female: for ye are all one in Christ Jesus.

29. And if ye be Christ’s, then are ye
Abraham’s seed, and heirs according to the
promise.

CHAPTER 4

NOW I say, That the heir, as long as he is a
child, differeth nothing from a servant,
though he be lord of all;

2. But is under tutors and governors until
the time appointed of the father.

3. Even so we, when we were children,
were in bondage under the elements of the
world:

23. Before faith came. The new dis¬
pensation of free grace brought men the
first opportunity, historically speaking, to
put faith in Christ. 24. The age of law
was a time of discipline, the Law serving
as a schoolmaster (not teacher; in fact,
only a teacher’s aid, usually a slave
whose task it was to insure the safe ar¬
rival of the child at the school). Christ
is the real teacher, who takes us in hand
and shows us the way of God in terms
of grace. “A low view of law leads to
legalism in religion; a high view of law
makes a man a seeker after grace” (T.
Gresham Machen, The Origin of Pauls
Religion , p. 179).

25. The disciplinary function of the
Law, in the historic sense, ceased with
the coming of Christ. But the Law may
still operate in an individual life to
create a sense of sin and need, thus pre¬
paring the heart to turn to Christ.

26-29. Ye . . . all. Gentiles as well as
Jews are welcomed into the family of
God by faith. And thus they attain their
position in Christ Jesus. Baptized into
Christ. Water baptism brings a person
into the fellowship of the Church, but
behind this rite lies the more significant
aspect of baptism—being set apart by
the Spirit for living union with Christ
and his body (cf. I Cor 12:13). Have
put on Christ. The Lord Jesus becomes
the secret and the sphere of a new life
that is shared with other believers.
AH one in Christ Jesus. Sonship with
God involves brotherhood in Christ.
There is one new man in him (cf. Eph
2:15). The ordinary distinctions and divi¬
sions of life are swallowed up in this
relationship. To be in Christ Jesus, be¬
longing to him, makes one a part of
Abraham’s seed, since Christ is mat, as
already stated in Gal 3:16,19. Sonship
makes the believer also an heir (cf. Rom
8:17).

4:1-7. The tension here is between
the words servant and son. 1. I say, i.e.,
I mean. The subject has not changed.
The heir, until he attains maturity, is
treated like a servant. 2. There are
those who direct and control him—tutors
(guardians) and governors (managers)—
until he is free to possess his inheritance
at the time appointed in his father’s will.

3. Application begins here. The time
of childhood was the period of the Law’s
control, when there was bondage under
the elements of the world. These are
not the physical elements, as in II Pet
3:10,12, nor the heavenly bodies, nor
the elemental spirits considered by the
ancients to be associated with these

708

GALATIANS 4:4-10

4. But when the fulness of the time was
come, God sent forth his Son, made of a
woman, made under the law,

5. To redeem them that were under the
law, that we might receive the adoption of
sons.

6. And because ye are sons, God hath sent
forth the Spirit of his Son into your hearts,
crying, Abba, Father.

7. Wherefore thou art no more a servant,
but a son; and if a son, then an heir of God
through Christ.

8. Howbeit then, when ye knew not God,
ye did service unto them which by nature
are no gods.

9. But now, after that ye have known
God, or rather are known of God, how turn
ye again to the weak and beggarly elements,
whereunto ye desire again to be in bondage?

10. Ye observe days, and months, and
times, and years.

bodies (Paul would never have agreed
that he was serving such spirits when
he lived under the Law). They are ele¬
ments in the sense of rudiments , because
they belong to the legalistic religion of
Judaism, and not to Christianity, the
more mature and spiritual faith. This
view of the matter is confirmed by the
use of the word elements in Gal 4:9.

4,5. The fulness of the time corres¬
ponds to “the time appointed of the
father” (4:2). It suggests that the dis¬
ciplinary and preparatory work of the
Law required a long period. His Son.
The appropriate means of bringing many
sons into glory. Real sonship is impos¬
sible until the Son par excellence appears.
Pre-existence is suggested here. Made of
a woman. This is not a reference to the
virgin birth (Mt 11:11). Paul’s argu¬
ment requires a stress on Christ’s likeness
to us, not on dissimilarity. Through His
birth He entered into our humanity.
Made under the law. Circumcised, pre¬
sented, reared in terms of the Law’s re¬
quirements, fulfilling all righteousness. It
was necessary that he keep the Law per¬
fectly in order to redeem his people from
the bondage and curse of the Law and
to secure for them the adoption of sons.
This privilege came to them as a gift
of grace and not as the result of a long
period of tutelage under the Law.

6,7. This acceptance is attested by the
testimony of the Spirit, called here the
Spirit of his Son, since his mission is
to further and apply the work of the
Son. He begets in the believer assur¬
ance of acceptance with God by His
testimony in the heart. Paul uses Abba,
the Aramaic word for father , followed
by its Greek equivalent (cf. Mk 14:36;
Rom 8:15,16). Sonship rules out servant-
hood and includes heirship. The Holy
Spirit is the guarantee of these future
blessings (cf. Eph 1:13,14).

5) An Appeal Not To Return to
Bondage. 4:8-11. The apostle turns back
once more to consider in direct fashion
the Galatians and their situation, as
regards legalism and Christian liberty.

8. Before conversion they served
beings that by nature are no gods
(being idols). Such conduct is under¬
standable, because at that time these
people knew not God. 9,10. They knew
him now because he had known them,
as shown by his overtures of grace to¬
ward them. It is incredible that people
with such a history would turn again to
weak and beggarly elements (as con-

709

GALATIANS 4:11-18

11. I am afraid of you, lest I have be¬
stowed upon you labor in vain.

12. Brethren, 1 beseech you, be as I am;
for I am as ye are: ye have not injured me at
all.

13. Ye know how through infirmity of the
flesh I preached the gospel unto you at the
first.

14. And my temptation which was in my
flesh ye despised not, nor rejected; but re¬
ceived me as an angel of God, even as Christ
Jesus.

15. Where is then the blessedness ye
spake of? for I bear you record, that, if it had
been possible, ye would have plucked out
your own eyes, and have given them to me.

16. Am I therefore become your enemy,
because I tell you the truth?

17. They zealously affect you, but not
well; yea, they would exclude you, that ye
might affect them.

18. But it is good to be zealously affected
always in a good thing, and not only when I
am present with you.

trasted with the Gospel), putting great
store by special seasons. Apparently the
Judaizers first put forward the more
pleasant side of obedience to the Law
(the Galatians were actually observing
these things when Paul wrote) as less
burdensome and offensive than circum¬
cision, which the Galatians had not yet
wholly accepted (cf. 5:2). 11. Paul
feared that if this attachment to legalism
should continue and increase, it would
mean that his labor among them had
gone for nothing.

D. The Argument from Personal Re¬
ception by the Galatians. 4:12-20. The
attitude of these people toward Paul at
the time of this writing was in stark
contrast to their original appreciation of
him as God's messenger.

12,13. A plea to abandon legalism
and be as Paul was, enjoying his liberty
in Christ, for he had become like them.
That is, by abandoning his Jewish dis-
tinctives he became, as it were, a Gen¬
tile (cf. 2:15-18). However much he
was pained now, he recalled that the
Galatians did him no injury at the .first,
on his former (ASV marg.) visit, but
overlooked his infirmity of the flesh
which caused him to tarry in their midst,
an ill man. He did not leave their area
until he had acquainted them with the
good news of the Gospel. 14. His sick¬
ness constituted a temptation for them to
think lightly of him and reject him. This
they refused to do; instead, they received
him as one would receive an angel, or
even as they would have received Christ
himself.

15,16. Blessedness. They congratu¬
lated themselves on being thus favored
by an emissary of the Lord. Their grati¬
tude was unbounded; they would have
sacrificed their eyes for Paul. This is not
necessarily proof that the apostle had
eye trouble (cf. the Gr. of Acts 23:1).
The eyes are probably singled out for
mention because of their preciousness.
It must be, Paul is saying, that the Gala¬
tians' present coolness toward him is
due to the fact that he has spoken the
truth. Alienated from truth by Judaizing
error, they had turned against Paul as
well as against his message.

17,18. In contrast to Paul's habit of
speaking the truth, the errorists had re¬
sorted to flattery and fawning attention
to win the Galatians. Lest it be thought
that the apostle was writing out of ran¬
cor and self-interest, he made clear that
he was not averse to having another

710

GALATIANS 4:19-26

19. My little children, of whom I travail
in birth again until Christ be formed in you,

20. I desire to be present with you now,
and to change my voice; for I stand in doubt
of you.

21. Tell me, ye that desire to be under the
law, do ye not hear the law?

22. For it is written, that Abraham had
two sons, the one by a bondmaid, the other
by a free woman.

23. But he who was of the bondwoman
was bom after the flesh; but he of the free
woman was by promise.

24. Which things are an allegory: for
these are the two covenants; the one from
the mount Sinai, which gendereth to bond¬
age, which is Agar.

25. For this Agar is mount Sinai in Ara¬
bia, and answereth to Jerusalem which now
is, and is in bondage with her children.

26. But Jerusalem which is above is free,
which is the mother of us all.

man minister to them rather than him¬
self, provided the ministry was of the
right sort—aiding the cause of the truth.
How different were the Judaizers, who
would exclude all who came to minister
the Word, seeking to keep their prot6ges
away from the apostle and other heralds
of grace!

19,20. Pauls pain and concern were
like those of a mother in travail. Yet
what he agonizingly sought for was not
the new birth of his friends (they were
his children already in the Lord), but
the full forming of the new life in them
(Eph 4:13; cf. Phil 3:10). Another visit, he
felt, would be highly desirable. It would
accomplish more than the pen. Then he
could speak softly to them, as a mother
to an erring but still beloved child, and
thus change his voice, which now neces¬
sarily seemed harsh.

E. The Argument from the Covenant
of Promise. 4:21-31. Having called his
readers children, the apostle proceeded
to tell them a story, one with a moral,
in the hope that they would see their
folly.

21-23. They seemed to desire to be
under law. Then let them hear the law
(the Genesis narrative was part of the
Law in the broader sense, which in¬
cluded the whole Pentateuch). One son
of Abraham was born after the flesh-
in the ordinary course of things, with
a possible suggestion of human expe¬
diency trying to help along God's an¬
nounced plan. This was Ishmael, bom
of Hagar. The other, namely, Isaac, the
son of Sarah, was given by promise from
God.

24,25. Which things are allegorized.
That is, they are capable of expressing
something more than the simple histori¬
cal account. Paul proceeds to bring out
the features that bear on the Galatian
situation. These (women) answer to the
two covenants, Hagar denoting the one
given on mount Sinai, the Mosaic code.
As she left the place of blessing in
Canaan and went to this bleak area
(Gen 21:21), so the Galatians had done
in departing from the grace of Christ.
Sad to say, more were affected than the
Galatians. The Jerusalem of the day was
in bondage with her children—not the
church at Jerusalem, but Judaism as cen¬
tered in this city.

26,27. But there is another Jerusalem,
the one above, which is the mother of
all the children of grace. This is a ref¬
erence not to the future New Jerusalem
of the Apocalypse but to a present spir-

711

GALATIANS 4:27-5:4

27. For it is written, Rejoice, thou barren
that bearest not; break forth and cry, thou
that travailest not: for the desolate hath
many more children than she which hath a
husband.

28. Now we, brethren, as Isaac was, are
the children of promise.

29. But as then he that was bom after the
flesh persecuted him that was bom after the
Spirit, even so it is now.

30. Nevertheless what saith the Scripture?
Cast out the bondwoman and her son: for
the son of the bondwoman shall not be heir
with the son of the free woman.

31. So then, brethren, we are not children
of the bondwoman, but of the free.

CHAPTER 5

STAND fast therefore in the liberty where
with Christ hath made us free, and be not
entangled again with the yoke of bondage.

2. Behold, I Paul say unto you, that if ye
be circumcised, Christ shall profit you noth¬
ing.

3. For I testify again to every man that is
circumcised, that he is a debtor to do the
whole law.

4. Christ is become of no effect unto you,
whosoever of you are justified by the law; ye
are fallen from grace.

itual reality, the home of believers. This
home answers to the “heavenlies” of Eph
1:3 and “the city of the living God” of
Heb 12:22. At this point Paul quotes
Isaiah as foreseeing glory and triumph
for Israel on the basis of the expiatory
work of the Suffering Servant after the
barrenness of the days of siege and cap¬
tivity (Isa 54:1). This change of fortune
is put in language that reflects the his¬
tory of Sarah, who, though barren at
first and apparently forsaken in favor of
another, came into her own, in God's
good time, with a greater progeny than
that of Hagar. The church was enjoy¬
ing a rapid increase in apostolic days,
whereas Judaism was largely static and
was even losing ground because of the
witness of Jewish believers to their faith
in Christ.

28-31. The New Testament saints
were children of promise, as Isaac was.
Just as Isaac was subject to persecution
from Ishmael (cf. Gen 21:9), so they
were subject to persecution from the
legalists. The pressure to have Titus cir¬
cumcised was a case in point (Gal 2:3).
Yet the trial did not last, for God com¬
manded the expulsion of the bondwoman
and her son (Gen 21:10). The Judaizers
did not have the authority or tne bless¬
ing of God. Their work must come to
nought.

IV. Pauls Gospel Practiced. 5:1—6:15.

A. The Gospel Practiced in Liberty.
5:1-12. Refusal to be circumcised was
a prime token of the enjoyment of this
liberty.

1. This transitional statement is not
well rendered in the AV. For liberty
Christ set us free is the apostle's state¬
ment of fact, followed by the appeal
to stand in that liberty and not be in¬
volved again in bondage. In some ways
it is easier to live as a slave than to
make right use of one's freedom (e.g.,
Israel in the wilderness wishing to re¬
turn to Egypt).

2-4. One must choose, Paul says, be¬
tween Christ and circumcision. This is
not spoken of Jews (cf. Acts 21:21), but
of Gentiles, who had no background of
circumcision. In their case the rite could
only signify a deliberate attempt to create
merit by adopting a legalistic position
and seeking righteousness by works. In
the beginning, circumcision had no such
connotation, for with Abraham it was
a sign and seal of the righteousness which
he already had by faith (Rom 4:11). But

712

GALATIANS 5:5-10

5. For we through the Spirit wait for the
hope of righteousness by faith.

6. For in Jesus Christ neither circumci¬
sion availeth any thing, nor uncircumcision;
but faith which worketh by love.

7. Ye did run well; who did hinder you
that ye should not obey the truth?

8. This persuasion cometh not of him that
calleth you.

9. A little leaven leaveneth the whole
lump.

10. I have confidence in you through the
Lord, that ye will be none otherwise minded:
hut he that troubleth you shall bear his judg¬
ment, whosoever he be.

in the course of time, it had become a
badge of merit. This being so, Christ
could not profit the recipient of circum¬
cision, who had really placed himself
under obligation to do the whole law,
with a view to bring justified thereby.
To assume circumcision meant to leave
the ground of grace in Christ (fallen
from grace) in favor of the lower and
impossible ground of self-righteousness.
The true believer stands in grace (Rom
5:2).

5. Whereas the legalist is bogged
down in insecurity—for he cannot know
when he has done enough to satisfy the
standard of divine righteousness—those
who are justified by faith, who have
the Spirit as the pledge of their accept¬
ance with God, confidently await Tby
faith the consummation (the hope of
righteousness) in glory (cf. Rom 8:10,11).

6. Having shown faith’s upreach in
hope, the apostle indicates its outreach
in love. In Christ one is not advantaged
by having circumcision; nor is he who
lacks it at a loss. What counts is love,
which sums up in itself all that the Law
demands (Rom 13:9,10). Justifying faith
does not set aside this cardinal considera¬
tion of love. On the contrary, faith,
operating through love, is the only work¬
able means whereby the demands of
the Law may be met.

7-10. The spiritual progress of the
Galatians had been arrested. Someone
had hindered these converts by alienat¬
ing them from the truth. Elsewhere (1:7;
5:12) a group of legalistic agitators is in
view; here, however, an individual is in¬
dicated, presumably the leader. This
propaganda did not emanate from the
One who called and started them on their
race (cf. 1:6). The readers had been de¬
ceived by listening to false teaching.
And let no one of them claim that Paul
was overwrought, that he was making
too much of the troubles in Galatia. A
proverb would emphasize their folly.
A little leaven leaveneth the whole lump.
Perhaps the actual converts to legalism
were thus far only few in number.
Nevertheless, the believers must be on
their guard lest the error spread, tf it
was honestly faced, it could be stayed.
Paul had confidence in a happy issue
of the difficulty, not based on his con¬
verts or on his own ministry, but on
the Lord. Nevertheless, a favorable turn
of events would not lift the responsibility
from the shoulders of him who had led
the sheep astray. He must bear his judg¬
ment.

713

GALATIANS 5:11-15

11. And 1, brethren, if I yet preach cir¬
cumcision, why do I yet suffer persecution?
then is the offense of the cross ceased.

12. I would they were even cut off which
trouble you.

13. For, brethren, ye have been called
unto liberty; only use not liberty for an occa¬
sion to the flesh, but by love serve one an¬
other.

14. For all the law is fulfilled in one word,
even in this; Thou shalt love thy neighbor as
thyself.

15. But if ye bite and devour one another,
take heed that ye be not consumed one of an¬
other.

11,12. “Some may contend,” Paul
says, “that I am inconsistent in arguing
against circumcision.” It was known,
for example, that he had circumcised
Timothy (Acts 16:3). But this was a
special case, for the young man was a
half-Jew whom his father, a Greek, had
not circumcised. If Timothy had gone
about with Paul in this condition, it
would have created needless opposition
among the Jews. No principle was vio¬
lated in this particular circumcision. The
proof that Paul did not preach circum¬
cision lay in the fact that he continued
to suffer persecution (from the Jews).
If he had circumcised the Gentiles, these
same Jews would have regarded him in
a much more friendly light. But if he had
preached circumcision, the offence of the
cross would have ceased so far as his
ministry was concerned. Grace involves
the helplessness of man to participate in
his own salvation. This truth counters
his human pride. Paul found offense
not in the cross but in those who ttn-
settle[d] (ASV) his converts — which
trouble you (AV). His indignation led him
to make a strong statement: I would
they were even cut off, or better, would
mutilate themselves (RSV). As an emas¬
culated man has lost the power of propa¬
gation, so should these agitators be re¬
duced to impotence in spreading their
false doctrine. Such is the fervent wish to
which the Apostle Paul gives expression
here.

B. The Gospel Practiced in Love.
5:13-15.

13. While liberty is inherent in the
Christian call to salvation, it must not be
converted into license. This is what hap¬
pens when liberty is viewed as an op¬
portunity for the flesh to satisfy its de¬
sires. The one effective countermeasure
is the service of others by love. The
thought may be paraphrased as follows:
You profess to be very zealous for the
Law, which I have told you is bondage.
But if you are really seeking bondage,
there is a type that is harmless, even
beneficial. I commend that to you. Be
in bondage to each other to demonstrate
love (cf. Rom 13:8). 14. This is the OT
requirement (Lev 19:18), and the NT
knows nothing higher. 15. There was
dire need for the exercise of love in the
Galatian churches, for Paul implies that
there was fighting and bitter strife among
them. The sharp antagonism was prob¬
ably between those who had succumbed
to the propaganda of the legalists and
those who had not. Pauls sympathies

714

GALATIANS 5:16-19

16. This I say then, Walk in the Spirit,
and ye shall not fulfil the lust of the flesh.

17. For the flesh lusteth against the Spirit,
and the Spirit against the flesh: and these are
contrary the one to the other; so that ye can¬
not do the things that ye would.

18. But if ye be led of the Spirit, ye are
not under the law.

19. Now the works of the flesh are mani¬
fest, which are these, Adultery, fornication,
uncleanness, lasciviousness,

were with the latter group, but he recog¬
nized that without love they could not
win over those who were of the oppo¬
site persuasion. Argument without love
results in continuing friction.

C. The Gospel Practiced in the Spirit.
5:16-26. Though not expressed here,
freedom (5:1,13) has not been lost from
view. “Love is the guard of Christian
freedom. The Holy Spirit is its guide”
(G. G. Findlay, The Epistle to the Ge¬
lations in The Expositors Bible , p. 347).
This section, with its contrast between
flesh and Spirit, has been somewhat an¬
ticipated by the statement in 3:3. Life
in the Spirit is seen now as the effective
antidote to the movings of the flesh, the
sinful principle that persists in the saints.
So there is a legitimate and necessary
warfare, in contrast to that hinted at in
5:15.

16,17. Walk in (better, by) the Spirit.
Only in this way can believers rise above
the limitations of the flesh and avoid
fulfilling its desires. The promise is em¬
phatic—ye shall not at all fulfill. Flesh
and Spirit are opposites, locked in con¬
tinual combat. If the Christian is walk¬
ing by the power of the one, he cannot
be in the control of the other. The state¬
ment, and these are contrary the one
to the other, is somewhat parenthetical,
and the conclusion of the verse depends
directly upon the second of the two
statements earlier in the verse. Behind
the Spirit’s resistance to the flesh is the
divine purpose that believers should be
kept from doing things they (otherwise)
would do.

18. To realize the victory over the
flesh, one must put himself under the
leadership of the Spirit. The Law con¬
ducts a man to Christ (3:24). Then the
Spirit assumes control and directs the
child of God into the fullness of the life
in our Lord. This fullness will inevitably
result unless the Spirit is limited by sin
in the believer (Eph 4:30). Instead of
saying, in agreement with the first pro¬
nouncements of this section, that to be
led by the Spirit means to be delivered
from the flesh, the apostle draws an
unexpected conclusion. To be led by the
Spirit demonstrates freedom from law.
Adherence to law means the multiplying
of transgressions (cf. Gal 3:19) instead
of their reduction. Evidently a close bond
exists between law and flesh (cf. Rom
8:3).

19-21. The works of the flesh can be
expected to spawn freely in the atmos-

715

GALATIANS 5:20-23

20. Idolatry, witchcraft, hatred, variance,
emulations, wrath, strife, seditions, heresies,

21. Envyings, murders, drunkenness, rev-
elings, and such like: of the which I tell you
before, as I have also told you in time past,
that they which do such things shall not in¬
herit the kingdom of God.

22. But the fruit of the Spirit is love, joy,
peace, long-suffering, gentleness, goodness,
faith,

23. Meekness, temperance: against such
there is no law.

phere of legalism. A flash of irony is
detectable here in the reference to works
— ‘Look at the accomplishments of the
flesh!” First come the sensual sins.
Adultery is unlawful intercourse with a
married person, fornication with one who
is unmarried. Uncleanness covers all sorts
of sexual defilement. Lasciviousness de¬
notes brazen boldness in this sort of
life. Next, religious sins are enumer¬
ated. Idolatry is devotion to idols. The
Greek word rendered witchcraft yields
the English term “pharmacy,” and basi¬
cally denotes the administering of drugs
and magical potions. But it had come to
stand for the whole practice of the ma¬
gicians art (cf. “sorceries,” and ASV
sorcery” in Rev 9:21; 18:23). Still a
third class includes temperamental sins.
These run the gamut from hatred, which
is something latent, through strife, which
is something operative (denoting in this
case disputes due to selfishness), and
seditions (better, divisions) and heresies,
or displays of party spirit (envyings may
be related to the foregoing as helping to
produce divisions, or may equally well
oe associated with the next item), to
murders, the climax of wrongly cher¬
ished antagonisms. In a fourth class may
be put drunkenness and re veilings. The
list could be extended—and such like.
Those who practice such things shall not
inherit the kingdom of God (cf. I Cor
6:9,10). A believer may fall into such
wrongdoing. if he walks in accordance
with the flesh. Hence the inclusion of
this list in its present position in this let¬
ter, where the life of the Christian is
under review.

22,23. Everything here stands in con¬
trast to the foregoing: fruit instead of
works; the Spirit instead of the flesh;
and a list of virtues altogether attractive
and desirable in place of the ugly things
just cited. The word fruit, being singu¬
lar, as usual in Paul’s writings, tends
to emphasize the unity and coherence
of the life in the Spirit as opposed to
the disorganization and instability of life
under the dictates of the flesh. It is
possible, also, that the singular may be
intended to point to the person of Christ,
in whom all these things are seen in
their perfection. The Spirit seeks to pro¬
duce these by reproducing Christ in the
believer (cf. 4:19). Passages like Rom
13:14 suggest that the moral problems
of redeemed men and women can be
solved by the adequacy of Christ when
he is appropriated by faith.

In the light of Pauls preference for the

716

GALATIANS 5:24-26

24. And they that are Christ’s have cru¬
cified the flesh with the affections and lusts.

25. If we live in the Spirit, let us also walk
in the Spirit.

26. Let us not be desirous of vainglory,
provoking one another, envying one another.

singular form of fruit, it is not necessary
to resort to the expedient of putting a
dash after love in order to make all the
other items depend on this one. Love
is crucial (I Jn 4:8; I Cor 13:13; Gal
5:6). Joy is conferred by Christ upon
his own followers (Jn 15:11) and is
mediated by the Spirit (I Thess 1:6;
Rom 14:17). Peace is the gift of Christ
(Jn 14:27) and includes inward repose
(Phil 4:6) and harmonious relations with
others (contrast Gal 5:15,20). Longsuf-
fering relates to one's attitude toward
others and involves a refusal to retaliate
or work vengeance for wrong received.
It is literally long-spiriteclness. Gentle¬
ness is better rendered kindness. It is
benevolence in action, a distinctly social
virtue. Goodness is an uprightness of
soul that abhors evil, a clean-cut honesty
of motive and conduct. Faith, in this
setting, means faithfulness (if it were
faith , it would stand at the beginning
of the list). For a parallel use, see Tit
2:10 (“fidelity"). Meekness is based on
humility and denotes an attitude toward
others in keeping with due denial of
self. Temperance is better rendered self-
control (lit., a holding in with a firm
hand), or control of the self life by means
of the Spirit. Against such there is no
law. “Law exists for the purpose of
restraint, but in the works of the Spirit
there is nothing to restrain” (J. B. Light-
foot, Galatians , p. 213). The same truth
is stated elsewhere, e.g., Rom 8:4.

24-26. Those who are truly Christ’s
must be like him in that they participate
in his cross. They have crucified the
flesh. Ideally, this points to their identifi¬
cation with Christ in his death (2:20).
Practically, it emphasizes the need of
carrying the cross principle into the re¬
deemed life, since the flesh, with its
affections and desires is still an ever
present reality (cf. 5:16,17). The same
tension between divine provision and
human appropriation is found regarding
the Spirit. We live in the Spirit by God’s
arrangement, by means of the gift of
the Spirit at conversion. But we walk in
the Spirit as a matter of personal voli¬
tion, taking each step in dependence
upon him. If one is walking thus, he
will not be desirous of vainglory—am¬
bitious for self and frustrated when un¬
successful. “Vainglorying challenges com¬
petition, to which the stronger-natured
respond in kind, while those who are
weaker are moved to envy” (Hogg and
Vine, Galatians, p. 305).

717

GALATIANS 6:1-8

CHAPTER 6

BRETHREN, if a man be overtaken in a
fault, ye which are spiritual, restore such a
one in the spirit of meekness; considering
thyself, lest thou also be tempted.

2. Bear ye one another’s burdens, and so
fulfil the law of Christ.

3. For if a man think himself to be some¬
thing, when he is nothing, he deceiveth him¬
self.

4. But let every man prove his own work,
and then shall he have rejoicing in himself
alone, and not in another.

5. For every man shall bear his own bur¬
den.

6. Let him that is taught in the word com¬
municate unto him that teacheth in all good
things.

7. Be not deceived; God is not mocked:
for whatsoever a man soweth, that shall he
also reap.

8. For he that soweth to his flesh shall of
the flesh reap corruption; but he that soweth
to the Spirit shall of the Spirit reap life ever¬
lasting.

D. The Gospel Practiced in Service.
6:1-10. Christians still have a law to ful¬
fill, the law of Christ. They can fulfill
it only in the power of the Spirit, as
they serve one another in the fellowship
of the Church.

1-5. A man. One of like passions with
yourselves and therefore liable to fall.
Be overtaken. Apprehended, taken by
surprise, caught in the act. Fault should
be more strongly worded. It is a lapse
(cf. Rom 5:15). A sinning saint needs
restoration, as well as divine forgiveness.
The one qualified to help him is spir¬
itual, i.e., possessing to a notable degree
the fruit of the Spirit, especially love
(5:22) for the brother in trouble and
also meekness (5:23), seeing that he
himself could some day slip into sin
and need the same loving ministration
for himself. A true spirit of helpfulness
should obtain in other matters also—
bear ye one another’s burdens (contrast
Lk 11:46). The law of Moses is de¬
scribed as a burden (Acts 15:10), but
the law of Christ is not so (I Jn 5:3).
His burden is light (Mt 11:30). This
sets the disciple free to minister to his
fellows (Mk 10:43-45). The warning at
the end of Gal 6:1 is carried on in 6:3.
Over-evaluation of ones self is self-de¬
ception. Let a man put his own work
to the test. If he finds anything there
to give satisfaction, he can have rejoic¬
ing in himself. His feeling will be one of
gratification and contentment rather than
of pride and superiority over his breth¬
ren. Each had better evaluate himself
aright now, in preparation for the Lord's
judgment of him in the coming day, when
he must bear his own burden. He will
be held responsible for his own life and
work (Rom 14:12),

6-10. Here the thought returns to
bearing one another’s burdens, but in
the specific area of giving for the sup¬
port of Christian work (cf. II Cor 11:9;
II Thess 3:8). 6. Communicate means to
participate in something along with some¬
one else. The one who is taught in the
word shares his material goods with the
one who teaches him. In this way he
participates in the work of the Lord.
This is the divine plan. Beware lest any
try to set it aside. 7. God is not mocked.
The word for mockery is turning up the
nose. No man can successfully snub God
or evade his decree that, "whatsoever a
man soweth, that shall he also reap”—
the immutable law of life (cf. II Cor
9:6 in a similar connection). 8. A selfish
Christian soweth to his flesh, spending

718

GALATIANS 6:9-12

9. And let us not be weary in well doing:
for in due season we shall reap, if we faint
not.

10. As we have therefore opportunity, let
us do good unto all men, especially unto
them who are of the household of faith.

11. Ye see how large a letter I have writ¬
ten unto you with mine own hand.

12. As many as desire to make a fair show
in the flesh, they constrain you to be circum¬
cised; only lest they should suffer persecu¬
tion for the cross of Christ.

his resources to gratify his own personal
desires. He may expect to reap corrup¬
tion. That which might have brought re¬
ward by being invested in the Lord’s
work will be nothing but a decayed
mass, a complete loss in terms of eter¬
nity. On the other hand, by responding
to the Spirit in love and kindness, and
gladly participating in the extension of
the Gospel by supporting Christian work¬
ers, believers will be adding interest to
the capital of eternal life. This passage
is capable of broader application, in line
with the proverbial character of the
statement in verse 7. But flesh and
Spirit suggest primary application to die
believer (cf. 5:17,24,25), in line with
the immediate context. 9. The specific
issue of giving leads naturally to a con¬
sideration of the more general theme
of doing good, which by implication is
a sowing. The harvest will come in due
season. One may well faint if he expects
to see the harvest immediately. 10. Two
spheres of Christian beneficence are sug¬
gested—all men and the household of
faith. The latter group is especially the
obligation of the children of God. If
one neglects to care for his own (and
believers are the family of God), he
is worse than an unbeliever (I Tim 5:8).

E. The Gospel Practiced in Separation
from the World. 6:11-15. Paul uses this
final section as a means of underscoring
some of the emphases of the episde as
a whole, stressing the centrality and
sufficiency of the cross, and the divi¬
sion it creates between believers and men
of the world.

11. How large a letter is not a good
rendering. The apostle is not referring
to length (Galatians is not a long
letter), but to the size of the letters he
used as he took the pen from the hand
of the scribe and wrote these closing
words himself for the sake of greater
effectiveness. He returns to the subject
of circumcision and exposes the motives
of those who were troubling his readers.
12. They desire [dl to make a fair show in
the flesh, in the only realm of life which
they knew, since they did not walk by
the Spirit. Constrain in this case means
'seek to compel” (cf. 2:3). Pressure was
being exerted By stressing circumcision,
and going among the Gentiles to urge
it upon them, the Judaizers were hop¬
ing to escape the wrath of unbelieving
Jews against themselves for having es¬
poused the cause of Christ. They were
afraid of persecution for the cross of
Christ (cf. 5:11). Men of this type are

719

GALATIANS 6:13-18

13. For neither they themselves who are
circumcised keep the law; but desire to have
you circumcised, that they may glory in your
flesh.

14. But God forbid that I should glory,
save in the cross of our Lord Jesus Christ, by
whom the world is crucified unto me, and I
unto the world.

15. For in Christ Jesus neither circumci¬
sion availeth any thing, nor uncircumcision,
but a new creature.

16. And as many as walk according to this
rule, peace be on them, and mercy, and upon
the Israel of God.

17. From henceforth let no man trouble
me: for I bear in my body the marks of the
Lord Jesus.

18. Brethren, the grace of our Lord Jesus
Christ be with your spirit. Amen.

Unto the Galatians written from Rome.

called “the concision” (cutting party) in
Phil 3:2. 13. Having dealt with the real
motive of the Judaizers, Paul now reveals
their professed motive, which was zeal
for the Law. They took one item, an
external matter at that, and made it
stand for the observance of the Law as
a whole. They hoped to gain credit for
bringing Gentiles under the Law as a
system by forcing them to accept cir¬
cumcision. They would glory in this
mark made in the flesh of their con¬
verts. 14. Paul refused to boast in cir¬
cumcision or in anything else except the
cross by which (AV by whom , i.e.,
Christ) the world with all its craven mo¬
tives was banished, crucified to him, ut¬
terly separated from his thought and
way of life. Paul cared not for comfort
or reputation, as the Judaizers did (cf.
1:10). 15. Why does the apostle here dis¬
count circumcision? Because it had been
made a mere worldly ceremony by the
crucifixion. What truly counts, he declares,
is the new life that comes through being
in Christ Jesus. This amounts to a new
creation. The word new denotes what
is superior to the old.

V. Conclusion. 6:16-18.

A. Closing Prayer. 6:16. For those
who walk according to the rule or canon
just laid down, namely, the cross of
Christ and the message of grace that
centers there, Paul requests peace and
that merciful loving-kindness which brings
a continuance of the grace already re¬
ceived in the Gospel. He seeks the same
blessing for the Israel of God. While it
is possible that this refers to the whole
church, in view of the and, the more
probable reference is to Christian Jews,
such as Paul himself. These are the real
Israel, as opposed to those who merely
bear the name (cf. Rom 2:29).

B. Closing Testimony. 6:17. If the
Galatians had been troubled, so had
Paul. But if any wished to question his
devotion to Christ, let them realize that
the marks of persecution which he bore
in his body, scars suffered for the sake
of the Lord Jesus, spoke more eloquent¬
ly than the body marks (circumcision)
which the Judaizers loved* to impose on
others as a proof of their zeal.

C. Benediction. 6:18. This parting
word, with its emphasis on grace, sum¬
marizes the message of the epistle as
a whole. Nothing could be more ap¬
propriate.

720

GALATIANS

BIBLIOGRAPHY

Burton, E. D. The Epistle to the Ga¬
latians (International Critical Com¬
mentary). New York: Charles Scrib¬
ner’s Sons, 1920.

Ellicott, C. J. Commentary on St.
PauVs Epistle to the Galatians. An¬
dover: Warren F. Draper, 1896.

Findlay, G. G. The Epistle to the Ga¬
latians (The Expositors Bible). New
York: A. C. Armstrong and Son, 1889.

Hogg, C. F., and Vine, W. E. The
Epistle of Paul the Apostle to the

Galatians. London: Pickering and
Inglis, 1922.

Lightfoot, J. B. St. PauVs Epistle to •
the Galatians. London: Macmillan
and Co., 1896.

Ramsay, W. M. A Historical Commen¬
tary on St. PauVs Epistle to the Ga¬
latians. New York: G. P. Putnam’s
Sons, J900.

Ridderbos, H. N. The Epistle of Paul to
the Churches of Galatia. Grand
Rapids: Wm. B. Eerdmans Publishing
Co., 1953.

721

THE EPISTLE
TO THE EPHESIANS

INTRODUCTION

Authorship, Date, and Place of Writ¬
ing. Few critics have seriously denied
Paul's authorship of this epistle. More
attack has been leveled against the tradi¬
tional date and place of writing, as well
as against the traditional destination (see
below).

Ephesians is in the same chronological
group of Paul’s epistles as Colossians,
Philemon, and Philippians, called collec¬
tively “The Prison Epistles” because writ¬
ten during Paul’s first Roman imprison¬
ment. Paul evidently arrived in Rome in
the spring of 61. The Acts speaks of his
living two whole years in his own hired
house (Acts 28:30), which would bring
him to the spring of 63. He was probably
released before the burning of Rome in
64. In Philippians he was expecting such
release (1:19-26), a hope to which he
refers also m Philemon 22. Ephesians,
Colossians, and Philemon were dispatched
at the same time by the same messengers
(Eph 6:21,22; Col 4:7-9; Phm 12,23,24).

Attempts to place these epistles at an
earlier time from some other place of
imprisonment, such as Caesarea or even
Ephesus (George S. Duncan, St. Paul's
Ephesian Ministry) have not been suc¬
cessful. There is no good reason for re¬
jecting the traditional place of writing—
Rome. This epistle, along with Colos¬
sians and Philemon, was probably writ¬
ten in the year 62.

Destination of the Epistle. Because the
words in Ephesus (en Epheso) do not
occur in the original handwriting of
Codex Sinaiticus (Aleph) and Codex
Vaticanus (B), two of the oldest extant
manuscripts of the New Testament, some
deny that this epistle was addressed to
Ephesus. Another point of difficulty is the
fact that an epistle from Laodicea is
mentioned in Col 4:16, but there is no
mention of Ephesus. Some believe that
this epistle may have been a circular

letter addressed to a number of different
churches. [This is the view most widely
held today.—Ed.] It seems more likely,
however, that a particular congregation
was in view, and there is no strong rea¬
son for rejecting the traditional destina¬
tion—Ephesus (see John W. Burgon, The
Last Twelve Verses of St. Mark , 1959
edition, pp. 169-187). Even Aleph and
B are headed by the title To Ephesians
(Pros Ephesious). Paul had remained a
comparatively long time in Ephesus while
on his third missionary journey (Acts
19:1—20:1; 20:31). His association with
the believers there had been most inti¬
mate, as his address to the Ephesian
elders shows (Acts 20:17-38).

Contents of the Epistle. This epistle,
along with Colossians, emphasizes the
truth that the Church is the body of
which Christ is the Head. While Paul had
mentioned the same truth earlier, in
Romans 12 and I Corinthians 12, he
develops it more fully here. There is
no higher point of revelation than is
reached in this epistle which shows the
believer as seated with Christ in the
heavenlies and exhorts him to live in
accordance with this high calling. Actual¬
ly the epistle falls into two main parts
of three chapters each. In Eph 1—3 the
apostle tells believers what they are in
Christ; In Eph 4—6 he tells them what
they are to do because they are in
Christ. It has often been suggested that
the contents of the epistle can be sum¬
marized by the three words sitting, walk¬
ing, and standing. By position, the be¬
liever is seated with Christ in the heaven-
lies (2:6); his responsibility is to walk
worthy of the calling wherewith he has
been called (4:1); and this walk is further
seen as a warfare in which he is en¬
gaged against Satan and all his hosts and
in which he is exhorted to stand against
the wiles of the devil (6:11).

722

EPHESIANS

OUTLINE

I. The believers position in Christ. 1:1—3:21.

A. Salutation. 1:1,2.

B. All spiritual blessings. 1:3-14.

1. Chosen by the Father. 1:3-6.

2. Redeemed by the Son. 1:7-12.

3. Sealed by the Holy Spirit. 1:13,14.

C. Paul’s first prayer. 1:15-23.

D. Salvation by grace. 2:1-10.

1. What vve were in the past. 2:1-3.

2. What we are in the present. 2:4-6.

3. What we shall be in the future. 2:7-10.

E. Oneness of Jews and Gentiles in Christ. 2:11-22.

1. What the Gentiles were without Christ. 2:11,12.

2. The one body. 2:13-18.

3. The one building. 2:19-22.

F. The revelation of the mystery. 3:1-13.

1. The dispensation of the grace of God. 3:1-6.

2. The fellowship of the mystery. 3:7-13.

G. Paul’s second prayer. 3:14-21.

II. The believers conduct in the world. 4:1—6:24.

A. The worthy walk. 4:1-16.

1. The unity of the Spirit, 4:1-6.

2. The gift of Christ. 4:7-12.

3. The unity of faith and knowledge. 4:13-16.

B. The different walk. 4:17-32.

1. Description of the Gentiles’ walk. 4:17-19.

2. Putting off the old and putting on the new. 4:20-24.

3. Practical application. 4:25-32.

C. The loving walk. 5:1-14.

1. Walking in love. 5:1-7.

2. Walking in light. 5:8-14,

D. The wise walk. 5:15—6:9.

1. Being circumspect. 5:15-17.

2. Being filled with the Holy Spirit. 5:18—6:9.

a. Rejoicing and thanksgiving. 5:19,20.

b. Submission in practical relationships. 5:21—6:9.

(1) Wives and husbands. 5:21-33.

(2) Children and parents, 6:1-4.

(3) Servants and masters. 6:5-9.

E. The Christian walk as a warfare. 6:10-20.

1. Being strong in the Lord—the whole armor of God. 6:10-17.

2. Prayer for all saints and for Paul. 6:18-20.

F. Closing greetings. 6:21-24.

723

EPHESIANS 1:1

EPHESIANS

CHAPTER 1

PAUL, an apostle of Jesus Christ by the will
of God, to die saints which are at Ephesus,
and to the faithful in Christ Jesus:

COMMENTARY

I. The Believers Position in Christ.

1:1-3:21.

A. Salutation. 1:1,2. The salutations
of all Pauls epistles are strikingly similar.
Although this is the regular epistolary
form, there is less of the personal ele¬
ment in Ephesians than in most of Pauls
letters.

1. Paul, an apostle of Jesus Christ by
the will of God. As in other epistles,
Paul emphasizes that he has been ap¬
pointed by God to the special office of
apostle. To the saints. In the NT saints
are those who are set apart, that is, all
believers. Which are at Ephesus. See
Introduction. The faithful. Believing ones
(cf. Gal 3:9). The absence of the article
before the word faithful in the original
indicates that the saints are the believers.
In Christ Jesus. An important phrase in
this epistle. No matter what the ge¬
ographical location of the saints, their
real position in God's sight is in Christ
Jesus. They have been put into a vital
union with him so that they are identified
with him (cf. Jn 14:20).

724

EPHESIANS 1:2-4

2. Grace be to you, and peace, from God 2. Grace be to you, and peace. This

our Father, and from the Lord Jesus Christ. same greeting is found in all of Paul’s

3. Blessed be the God and Father of our epistles, though the word mercy is added

Lord Jesus Christ, who hath blessed us with in the Pastorals. Grace must always pre-

all spiritual blessings in heavenly places in cede peace. The Greek word for grace,

Christ: charis, is related to the common Greek

4. According as he hath chosen us in him greeting, chairein, but gives to the salu-

before the foundation of the world, that we tation a distinctively Christian emphasis,

should be holy and without blame before Peace is the usual Hebrew greeting,

him in love: From God our Father, and from the Lord

Jesus Christ. The second from is not in
the original. There is a very close con¬
nection here, which shows the identity
of the Father and the Lord Jesus Christ
in their essence.

B. All Spiritual Blessings. 1:3-14. The
believer is seen as the recipient of all
spiritual blessings. Hence he has no need
to seek additional blessings from God.
He must, instead, appropriate the ones
that already have been provided. All
three Persons of the Holy Trinity are
seen to have a part in this provision of
the spiritual blessings.

1) Chosen by the Father. 1:3-6, The
work of the Father is mentioned first.

3. Blessed be the God and Father of
our Lord Jesus Christ. “Almost all St.
Pauls epistles begin with some ascrip¬
tion of praise” (Alf). Notice the play on
words in the use of blessed. Who hath
blessed us. We are called upon to bless
God, who has already blessed us. But of
course God has blessed us by what he
has done, while our blessing of him is by
words, that is, by our praise of him. He
is the God and Father of our Lord Jesus
Christ. This identifies him as the one true
God, not some false or imaginary deity.
The only way to know him is through
Jesus Christ (cf. Jn 14:6). In heavenly
places. Although the adjective occurs else¬
where, this phrase occurs only in Ephe¬
sians in the NT. It is found five times—
1:3; 1:20; 2:6; 3:10; 6:12. The word
places is not in the original. Here it
denotes the spheres or realms of our
association in Christ. We are not yet
actually in heaven, but our calling is
heavenly; the power for our daily living
is heavenly; God’s provision is heavenly.
Note the continual repetition in the epistle
of the phrase, in Christ. It is only in him
that we ever could have received these
blessings.

4. As he hath chosen us. This is mid¬
dle voice in Greek; that is, he chose us
for himself. The Scripture has much to
say about God’s electing love. The doc¬
trine of election is never presented in

725

EPHESIANS 1:5-6

5. Having predestinated us unto the adop¬
tion of children by Jesus Christ to himself,
according to the good pleasure of his will,

6. To the praise of the glory of his grace,
wherein he hath made us accepted in the be¬
loved:

Scripture as something to be afraid of,
but always as something for believers to
rejoice in. Note that we are chosen in
him, that is, in Christ, and that this
choice took place before the foundation
of the world. God’s purposes are eternal.
That we should be holy and without
blame before him. This is the purpose for
which God has chosen us in Christ (cf.
Rom 8:29; Jude 24,25). The phrase
in love probably belongs with what fol¬
lows rather than with what precedes;
that is, in love having predestinated us
(Nestle).

5. Having predestinated us. God’s
choice of us in Christ was for a purpose
that is eternal. Unto the adoption of
children. The word translated adoption
of children is used five times in the NT
(Rom 8:15,23; 9:4; Gal 4:5; and here).
It refers to our being placed in the
position of sons. It is not the modern
idea of adoption, but rather the placing
of a child in the position of adult son-
ship. Gods purpose is that all believers
should be adult sons in his family, in
which Christ is the “firstborn” (Rom 8:29).
According to the good pleasure of his
will. Any attempt to base Gods election
and predestination upon human merit,
whether foreknown or otherwise, is un-
Scriptural and futile. The cause of Gods
choice of us is not to be found in us,
but in him alone (cf. Tit 3:5; Eph 2:8-
10). The will of God is the determining
factor.

6. To the praise of the glory of his
grace. Note the threefold use of this ex¬
pression (cf. vv. 12,14). The three oc¬
currences of this phrase mark off the
part each of the three Persons of the
Godhead takes in our salvation in giving
us the blessings that have come to us.
The most important consideration in the
universe is the glory of God. The West¬
minster Shorter Catechism expresses this
well in its answer to the first question,
“What is the chief end of man?’* “Man’s
chief end is to glorify God, and to enjoy
Him forever.” His grace. “Grace is un¬
deserved, unearned, and unrecompensed”
(Chafer). It is God’s self-dependent favor
bestowed upon sinful men, who deserve
only his wrath. Wherein he hath made
us accepted. More literally, which he has
freely bestowed upon us. There is another
play on words in the original—“His grace
which he graced.” It is difficult to show
this in English. This bestowal is in the
beloved; that is, in the beloved one—
namely, the Lord Jesus Christ (cf. Col
1:13; Mt 3:17).

726

EPHESIANS 1:7-11

7. In whom we have redemption through
his blood, the forgiveness of sins, according
to the riches of his grace;

8. Wherein he hath abounded toward us
in all wisdom and prudence;

9. Having made known unto us the mys¬
tery of his will, according to his good pleas¬
ure which he hath purposed in himself:

10. That in the dispensation of the fulness
of times he might gather together in one all
things in Christ, both which are in heaven,
and which are on earth; even in him:

11. In whom also we have obtained an in¬
heritance, being predestinated according to
the purpose of him who worketh all things
after the counsel of his own will:

2) Redeemed by the Son. 1:7-12.

7. In whom—that is, Christ,—vve have
redemption. This is our present posses¬
sion. Through his blood. The Scripture
presents the blood of Christ as the infinite
purchase price of our redemption (cf.
Acts 20:28; I Cor 6:20; I Pet 1:18-20).
Colossians 1:14 parallels this verse. The
forgiveness of sins. The Pharisees rightly
observed (for once) that no man can
forgive sins but God only (Mk 2:7). The
fact that the Lord Jesus Christ forgives
is evidence that he is God. According to
the riches of his grace. Again the empha¬
sis on the utter absence of human merit
(cf. Rom 5:21). Note the word riches.
His grace is not limited.

8. Wherein he hath abounded toward
us. God abounds in every respect. He is
the infinite One. The wisdom of the Lord
Jesus Christ is unlimited, and he has
abounded in the sense that he has made
this wisdom available to us, as the next
verse indicates. 9. Having made known
unto us. The explanation of his abound¬
ing. The mystery. In the NT the word
mystery (literally, secret) indicates some¬
thing not clearly revealed before, but
now made known. According to his good
pleasure which he hath purposed in him¬
self. Again we see that God is completely
self-determining and self-sufficient.

10. That in the dispensation of the
fulness of times. The word dispensation
means “stewardship.” It is used in the NT
to refer to the different administrations
of Gods blessings. Evidently the dispen¬
sation of the fulness of times is the final
stewardship committed to men, which will
bring the purposes of God to fruition in
human history. The purpose that has been
referred to is summed up in the expres¬
sion, He might gather together in one all
things in Christ. This is a literary remark
(Robertson) — “that he might head up
everything in Christ” (cf. Col 1:18). All
things includes the whole creation. Since
Christ is pre-eminent in God's purpose
in the universe and in the Church, the
individual who does not have Christ pre¬
eminent in his life is entirely out of
harmony with the purpose of the Father.

11. In whom also we have obtained
an inheritance. There is difference of
opinion concerning the Greek here—
whether it is active or passive. The latter
seems more probable, in which case we
could translate it in whom we have been
made an heritage. We are Christ’s inheri¬
tance, as he is ours. Being predestinated
according to the purpose of him who
worketh all things after the counsel of
his own will. The words predestinated,

727

EPHESIANS 1:12-14

12. That we should be to the praise of his
glory, who first trusted in Christ.

13. In whom ye also trusted, after that ye
heard the word of truth, the gospel of your
salvation: in whom also, after that ye be¬
lieved, ye were sealed with that Holy Spirit
of promise,

14. Which is the earnest of our inherit¬
ance until the redemption of the purchased
possession, unto the praise of his glory.

purpose, counsel, and will have an inti¬
mate connection. There is no clearer or
more sublime statement anywhere in
Scripture concerning the sovereignty of
God. Running throughout die Bible are
the parallel lines of God’s sovereignty
and mans responsibility. We cannot rec¬
oncile them, but we can believe both
because both are taught in the Word.

12. That we should be to the praise of
his glory, who first trusted in Christ.
Some believe that we here refers to the
Jews, because of the expression first
trusted. This seems likely in view of the
contrast between we in verse 12 and ye
in verse 13. To the praise of his glory.
This marks off the second section in tills
great triad.

3) Sealed by the Holy Spirit. 1:13,14.

13. In whom ye also trusted. That is,
you Gentiles, in contrast to the Jews.
After that ye heard the word of truth.
When you heard the word of truth, or
word which consists of truth. This is
equated further with the gospel of your
salvation—the good news which brought
you salvation. In whom also after that ye
believed. Literally, in whom also when
you believed , you were sealed. This seal¬
ing did not take place as something
subsequent to salvation but was simultan¬
eous with salvation. The sealing ministry
of the Holy Spirit is mentioned several
times in the NT (cf. II Cor 1:22; Eph
4:30). A seal indicates possession and
security. The Holy Spirit himself is
the seal. His presence guarantees our
salvation. That holy Spirit of promise.
That is simply the in the Greek text. The
word holy should be capitalized, for this
is the third Person of the Godhead, and
the adjective is emphatic in the original.
Of promise. The Holy Spirit himself is
the object or content of the promise that
was given.

14. Who is the earnest of our inherit¬
ance. That is, the pledge which guaran¬
tees that all the rest will follow. Until
the redemption of the purchased posses¬
sion. Jesus Christ has purchased us for
himself and has given us the Holy Spirit
as the pledge that the redemption which
has been so wondrously begun will be
completed. Again we have the refrain
unto the praise of his glory. The repeti¬
tion of this refrain reminds us again of
the triune God—Father, Son and Holy
Spirit, three Persons, yet one God.

C. Pauls First Prayer. 1:15-23. The
prayer that follows is based upon the

728

EPHESIANS 1:15-20

15. Wherefore I also, after I heard of your
faith in the Lord Jesus, and love unto all the
saints,

16. Cease not to give thanks for you, mak¬
ing mention of you in my prayers;

17. That the God of our Lord Jesus
Christ, the Father of glory, may give unto
you the spirit of wisdom and revelation in
the knowledge of him:

18. The eyes of your understanding being
enlightened; that ye may know what is the
hope of his calling, and what the riches of
the glory of his inheritance in the saints,

19. And what is the exceeding greatness
of his power to us-ward who believe, ac¬
cording to the working of his mighty power,

20. Which he wrought in Christ, when he
raised him from the dead, and set him at his
own right hand in the heavenly places ,

paragraph just concluded. It is because
God has done all of these things for the
believer, carrying him from his eternal
purpose in the past eternity to the com¬
pletion of the redemption in the future
eternity, that Paul can pray as he does.
Note that in contrast to most of our
prayers, Paul's intercession was primarily
for the spiritual welfare of those for
whom he prayed.

15. After I heard of your faith in the
Lord Jesus, and love unto all the saints.

Sometimes we forget that we should
pray as earnestly for people after they
are saved, as we do for their salvation.
The faith and love of these Ephesian be¬
lievers was an incentive to Paul to pray
for their continued spiritual growth. 16.
Cease not to give thanks for you. Thanks
on your behalf; that is, thanks to God
for what he had done for the Ephesians.
Making mention of you in my prayers.
Paul did not regard prayer as something
vague and indefinite. He remembered
them and their needs specifically before
God.

17. That the God of our Lord Jesus
Christ (cf. v. 3), the Father of glory.
That is, the Father characterized by
glory. May give unto you the spirit of
wisdom and revelation. Probably this is
objective; that is, the Holy Spirit who
gives wisdom and revelation. In the
knowledge. This word indicates full ex¬
periential knowledge. 18. The eyes of
your understanding being enlightened.
Literally, the eyes of your heart. “The
heart in Scripture is the very core and
center of life" (Alf). That ye may know.
It is only as God enlightens us that we
actually can know what he wants us to
know. What is the hope of his calling.
Hope in Scripture is the absolute cer¬
tainty of future good. Riches of the
glory of his inheritance in the saints.
Compare with the “riches of grace" in
verse 7 (cf. also Deut 33:3,4).

19. The exceeding greatness of his
power. The phrases that follow pile up
words to denote the almightiness of God
to us-ward. “No better rendering here
could be devised than the to us-ward
of the AV, which is wisely retained by
the [English] RV" (Salmond). 20. Which
he wrought in Christ when he raised
him from the dead. Frequently in the
OT the standard of God's power referred
to is the deliverance from Egypt, espe¬
cially the crossing of the Red Sea. But
here is a much greater standard of power.
That very power of God that raised
Christ from the dead is available to us,
and we can know it in our experience.

729

EPHESIANS 1:21-2:1

21. Far above all principality, and power,
and might, and dominion, and every name
that is named, not only in this world, but
also in that which is to come:

22. And hath put all things under his feet,
and gave him to be the head over all things
to the church,

23. Which is his body, the fulness of him
that filleth all in all.

CHAPTER 2

AND you hath he quickened, who were
dead in trespasses and sins;

And set him at his own right hand.
Probably the various references in the
NT to Christ at the right hand of God
go back to Psalm 110. In the heavenly
places. In this second of the five uses of
this phrase there is evidently a local
sense: the Lord Jesus is literally and
bodily in heaven.

21. Far above all principality, and
power. All in the sense of “every/’ Dif¬
ferent words are used in the NT for
varying ranks and kinds of heavenly
beings, both holy and fallen angels. For
this exaltation of Christ compare Phil
2:8-11. In this world. This is a time
word—in this age. 22. And hath put all
things under his feet. Again the allusion
to Ps 110:1 (cf. also Ps 8:6). This indi¬
cates Christ’s ultimate complete victory.
Gave him (cf. Jn 3:16) to be the head.
This is the first mention in the epistle of
Christ as the Head of the Church, a
truth that is developed quite fully (see
Introduction).

23. Which is his body. While we speak
of this as a figure, it is more than that.
It denotes the complete union of the
Church with the Lord Jesus, the absolute
identification of believers with him (cf.

1 Cor 12:12). The fulness. That which
is filled. “She [the Church] is the con¬
tinued revelation of his divine life in
human form” (JFB). It can be seen that
true prayer includes an abundance of
praise. Adoration of our wonderful God
should take precedence over our own
selfish and self-centered petitions. How
different our lives would be if we were
to pray like this for one another con¬
tinually!

D. Salvation by Grace. 2:1-10. In this
paragraph the apostle tells about our
salvation by God’s grace, showing what
we were in the past, what we are now,
and what we shall be in the future.

1) What We Were in the Past. 2:1-3.
The opening statement of this section
reminds the Ephesian believers of how
desperately they once needed God’s sav¬
ing grace.

1. And you hath he quickened. There
is a broken construction here. Note that
the words hath he quickened are in
italics, indicating that they are not in
the original. Literally it is, and you who
were dead in trespasses and sins. Verses

2 and 3, then, are parenthetical, and
the main thought is resumed in verse 4.
The contrast is between you, dead in
trespasses and sins, and God, rich in
mercy. The death referred to here is

730

2. Wherein in time past ye walked ac¬
cording to the course of this world, ac¬
cording to the prince of the power of the air,
the spirit that now worketh in the children
of disobedience:

3. Among whom also we all had our con¬
versation in times past in the lusts of our
flesh, fulfilling the desires of the flesh and of
the mind; and were by nature the children of
wrath, even as others.

4. But God, who is rich in mercy, for his
great love wherewith he loved us,

5. Even when we were dead in sins, hath
quickened us together with Christ, (by grace
ye are saved;)

EPHESIANS 2:2-5

not physical, but spiritual; that is, separa¬
tion from God.

2. Wherein in time past ye walked.
Walking is used in Scripture to refer to
daily conduct, manner of life (cf. the
later portions of the epistle for the be¬
liever’s walk). According to the course of
this world. It is unusual to find the word
aion, “age,” and the word kosmos ,
“world,” together—“the age of this world-
system.” Both of these words have ac-

S uired an ethical sense from their usage in
le NT. According to the prince of the
power of the air. This obviously refers to
Satan. There is a paradox here in that dead
people are represented as walking. Every¬
one apart from Christ is dead and is walk¬
ing according to the prince of the power
of the air. Satan is further described as
the spirit that now worketh in the chil¬
dren of disobedience; that is, children
characterized by disobedience. Ever since
Adam’s sin, men have been disobedient
children.

3. Among whom also we all had our
conversation. The word conversation
means behavior, manner of life, or con¬
duct. The we is in contrast to the you
of 2:1. Our flesh. The term flesh in the
NT is often used in an ethical sense to
refer to the old nature, that which we
inherited from Adam. The desires of the
flesh and of the mind. Apparently the
body and the mind are connected, both
being a part of the flesh, that is, of the
old nature. Many people are accustomed
to think of sins of the flesh merely as
various kinds of immorality, forgetting
that there are also sins of the mind. The
children of wrath. That is, those who
are under wrath, whose destination is
wrath, upon whom the wrath of God
abides (cf. Rom 1:18; Jn 3:36; see also
Heb 10:26,27).

2) What We Are in the Present. 2:4-
6. Gods Word is full of striking con¬
trasts between man’s inability and the
Lord’s sufficiency.

4. The writer now returns to the state¬
ment that was interrupted at verse 2.
But God. This is the saving contrast.
Rich in mercy (cf. riches of his grace
and glory, 1:7,18). There is no limit
to the mercy of God. For his great
love. Literally, because of his great love
wherewith he loved us. The Scripture
repeatedly indicates that God’s love
toward us, not our love toward him, is
the more important (cf. I Jn 4:9,10).

5. Dead in sins. This looks back to the
statement in 2:1. Hath quickened us.

731

EPHESIANS 2:6-10

6. And hath raised us up together, and
made us sit together in heavenly places in
Christ Jesus:

7. That in the ages to come he might
show the exceeding riches of his grace, in his
kindness toward us, through Christ Jesus,

8. For by grace are ye saved through
faith; and that not of yourselves: it is the gift
of God:

9. Not of works, lest any man should
boast.

10. For we are his workmanship, created
in Christ Jesus unto good works, which God
hath before ordained that we should walk in
them.

Made us alive. Together with Christ.
There is a compound verb here which is
joined with the word Christ, to show that
our being made alive is in conjunction
with his being made alive, that is, in his
resurrection. The parenthesis, by grace ye
are saved, is further explained and ampli¬
fied in verse 8.

6. And hath raised us up together, and
made us sit together in heavenly places
in Christ Jesus. The Scripture teaches that
we have been identified with the Lord
Jesus Christ, not only in his death (Rom
6), but also in his resurrection and in
his ascension to the right hand of the
Father. The word sit is one of die great
words in this epistle, indicating the posi¬
tion we have in Christ, as partakers of
a finished, accomplished redemption and
sharers in a victory. In heavenly places.
The third use of this expression in the
epistle. Because of our position in Christ,
we are already potentially in heaven,
where he is actually.

3) What We Shall Be in the Future.
2:7-10. The fact that God has made re¬
deemed sinners an eternal object lesson
of his grace is amazing but true.

7. That in the ages to come he might
show. The Church is to be an eternal
demonstration of the grace of God. The
exceeding riches of Ids grace (cf. 1:7)
in his kindness (cf. Tit 2:14; 3:4).

8. For by grace are ye saved. That is,
you have been saved . Gods grace is the
source of our salvation. Through faith.
Paul never says on account of faith, for
faith is not the cause, only the channel
through which our salvation comes. And
that not of yourselves. The word that
refers not to grace or to faith, but to the
whole act of salvation—“That salvation
not of yourselves.” The gift of God. Cf.
Rom 6:23. 9. Not of works. This is the
negative complement of the preceding
statement The Holy Spirit has been very
careful to guard this precious doctrine
of salvation by grace against all forms
of heresy. Works in the Scripture are
the product or fruit of salvation, not the
cause of it. Lest any man should boast.
There will be no boasting in heaven be¬
cause there will be no one there who
has anything to boast about (I Cor 4:7).

10. We are his workmanship. The his
is emphatic in the original. Created in
Christ Jesus unto good works. It is the
purpose of our new creation that we
should walk. The passage has now come
full circle, for this walk is in direct con¬
trast to the walk described in verse 2.

732

EPHESIANS 2:11-14

11. Wherefore remember, that ye being in
time past Gentiles in the flesh, who are
called Uncircumcision by that which is
called the Circumcision in the flesh made by
hands;

12. That at that time ye were without
Christ, being aliens from the commonwealth
of Israel, and strangers from the covenants of
promise, having no hope, and without God
in the world:

13. But now, in Christ Jesus, ye who
sometime were far off are made nigh by the
blood of Christ.

14. For he is our peace, who hath made
botli one, and hath broken down the middle
wall of partition between us;

E. Oneness of Jews and Gentiles in
Christ. 2:11-22. One of the great truths
of this epistle is that Jew and Gentile
are united in the body of Christ. That
body has already been referred to in
1:23, and the union is described here,
with further amplification in chapter 3.

1) What the Gentiles Were Without
Christ. 2:11,12. The language in these
verses paints a very dark picture of the
Gentile position before Christ came.

11. Wherefore remember. Most of
Paul's original readers were Gentiles.
The apostle here reminds them of their
position before they heard the Gospel.

In time past Gentiles. In the sight of men
they were still Gentiles, but not in the
sight of God. God looks upon all men as
either Jews, Gentiles, or the Church (I
Cor 10:32). When one accepts the Lord
Jesus Christ, whether he be Jew or Gen¬
tile, he is no longer such in the sight
of God, but a member of the body of
Christ. Called Uncircumcision. This was
a contemptuous epithet applied by the
Jews to the Gentiles. 12. Aliens from
the commonwealth of Israel. In the OT
God had a covenant with the nation of
Israel and governed that state directly.
Those who were not Jews were foreigners
or aliens. Having no hope and being
without God, they could know the cove¬
nant and promises of the Lord only
through Israel. The descriptive expres¬
sions become more and more serious.

2) The One Body. 2:13-18. Jew and
Gentile have been united in Christ, and
the latter is now as near to him as the
former.

13. But now. This is emphatic. It in¬
dicates a contrast to their previous posi¬
tion. In Christ Jesus. Formerly they were
in the world (v. 12). Their condition was
hopeless. Now they are in Christ, with all
the privileges of heaven. Note several
contrasts in these verses-in the world,
in Christ Jesus; sometimes (ASV, once),
now; far off, nigh. 14. He is our peace.
Observe the progress in this section: He
is our peace (v. 14); making peace (v.
15); preached peace (v. 17; cf. Col 1:20).
Hath made both one. That is, Jew and
Gentile. The middle wall of partition may
be here an allusion to the wall separating
the Court of the Gentiles and the Court
of the Jews in the Temple. An inscription
on this wall warned Gentiles of the death
penalty for entering the Court of the Jews.
Now, in the sight of God, there is no dis¬
tinction (see Rom 1; 2; 3).

733

EPHESIANS 2:15-21

15. Having abolished in his flesh the en¬
mity, even the law of commandments con¬
tained in ordinances; for to make in himself
of twain one new man, so making peace;

16. And that he might reconcile both
unto God in one body by the cross, having
slain the enmity thereby:

17. And came and preached peace to you
which were afar off, and to them that were
nigh.

18. For through him we both have access
by one Spirit unto the Father.

19. Now therefore ye are no more
strangers and foreigners, but fellow citizens
with the saints, and of the household of God;

20. And are built upon the foundation of
the apostles and prophets, Jesus Christ him¬
self being the chief corner stone;

21. In whom all the building fitly framed
together groweth unto a holy temple in the
Lord:

15. The enmity. Perhaps in apposition
to “the middle wall of partition.” One
new man. Not an individual but the new
creation of which Christ is the Head. 16.
Both. Again a reference to Jew and Gen¬
tile. Having slain the enmity thereby.
That is, by the cross. Verses 17, 18 fur¬
ther amplify this truth of the uniting of
Jew and Gentile in Christ. Far off. The
Gentiles. Them that were nigh. The
Jews. 18. Note the emphasis on the word
both (vv. 14,16,18). Both made one,
both reconciled to God, both having ac¬
cess.

3) The One Building. 2:19-22. The
figure of the Church as a human body
now shades into the figure of the Church
as a great building. The human body is
also described as a building in various
passages (e.g., I Cor 6:19; II Cor 5:1).

19. Now therefore. The logical con¬
clusion of what has been written. No
more strangers and foreigners. The pres¬
ent position of these Gentiles is entirely
reversed from their former condition de¬
scribed earlier in the chapter. But fellow-
citizens with the saints. In Christ, Jews
and Gentiles have a new citizenship (cf.
Phil 3:20,21).

20. And are built upon the foundation.

The Church, which is the body of Christ,
is viewed here as a great building, a
temple of God. The apostles. Men es¬
pecially appointed by the Lord Jesus
Christ in the beginning of the Church.
They had no successors. And prophets.
Not the OT prophets but the Christian
prophets, the NT prophets, soma of
whom are mentioned and described in
the book of Acts and in the epistles.
Jesus Christ himself being the chief cor¬
ner stone. Passages such as this and I
Pet 2:5 help us to understand the mean¬
ing of Mt 16:18. Peter, being an apostle,
was one of the foundation stones along
with the other apostles and prophets, but
the whole structure is built upon Christ.
Compare what Paul says in I Cor 3:11.

21. All the building. In this context
this translation seems preferable to each
several building (ASV). “But every build¬
ing here is quite out of place, inasmuch
as the apostle is clearly speaking of one
vast building, the mystical body of Christ”
(Alf). This interpretation is confirmed by
the language of the following verse.
Israel in the OT had a temple of wood
and stone. In contrast to this, the Church
is a temple (cf. I Cor 3:16; I Pet 1:2-9).
A temple is a dwelling place of God, as
verse 22 mentions.

734

EPHESIANS 2:22-3:4

22. In whom ye also are builded together
for a habitation of God through the Spirit.

CHAPTER 3

FOR this cause I Paul, the prisoner of Jesus
Christ for you Gentiles,

2. If ye have heard of the dispensation of
the grace of God which is given me to you¬
ward:

3. How that by revelation he made
known unto me the mystery; (as I wrote
afore in few words;

4. Whereby, when ye read, ye may under¬
stand my knowledge in the mystery of
Christ,)

F. The Revelation of the Mystery. SH¬
IS. The Apostle Paul was chosen by God
to make known and explain at least two
great revelations. The first of these was
the Gospel itself—good news of salvation
through the death and resurrection of
the Lord Jesus Christ. The second was
the truth of the Church as the body of
Christ. In the great Gospel epistles -
Romans, I and II Corinthians, and Gala¬
tians—Paul develops at length this first
revelation. In the epistles of the present
chronological group, the “Prison Epistles,”
he deals to a very large extent with the
second of these revelations—the Church as
the body of Christ. Chapter 3 forms the
climax of the first main division of the
epistle, which gives us our position in
Christ.

1) The Dispensation of the Grace of
God. 3:1-6. Here is the mystery of the
Church as the body of Christ.

1. For this cause. Referring to the
whole preceding statement. I Paul. The
writer's repetition of his name shows that
he attached seriousness and importance to
what he was about to write. The prisoner
of Jesus Christ. Of course Paul was a
prisoner of Christ in the sense that he
had been captured by Christ, but that is
not the primary thought here. He was
a prisoner in Rome at the time he wrote,
and it was for Christ's sake that he was
a prisoner. For you Gentiles. Paul was
specifically the apostle to the Gentiles by
appointment of the Lord Jesus (cf. Rom
15:16).

2. The dispensation of the grace of
God. The word dispensation means stew¬
ardship. The message of grace was a sa¬
cred trust given to Paul in order that he
might make it known among the Gentiles.
Given me to you-ward. It was not given
to Paul for him to keep, but that he
might give it out, particularly to the
Gentiles. 3. How that by revelation he
made known. Paul always insisted upon
his direct reception of the Gospel from
the Lord Jesus himself, without any
human intermediaries (cf. Gal 1:11,12).
The mystery. See comment on 1:9. As I
wrote afore in few words. Probably not a
former letter but something already writ¬
ten in the present epistle (cf. 1:9 ff.).

4. This verse and the one following
shed much light on the NT usage of the
word mystery. The word means, not some¬
thing mystical or magical, but a sacred
secret which has not been previously re¬
vealed; when it is revealed, it is under¬
stood only by the initiated—here, those

735

EPHESIANS 3:5-12

5. Which in other ages was not made
known unto the sons of men, as it is now re¬
vealed unto his holy apostles and prophets
by the Spirit;

(>. That the Gentiles should be fellow
heirs, and of the same body, and partakers of
his promise in Christ by the gospel:

7. Whereof I was made a minister, ac¬
cording to the gift of the grace of God given
unto me by the effectual working of his
power.

8. Unto me, who am less than the least of
all saints, is this grace given, that I should
preach among the Gentiles the unsearchable
riches of Christ;

9. And to make all men see what is the
fellowship of the mystery, which from the
beginning of the world hath been hid in
God, who created all things by Jesus Christ:

10. To the intent that now unto the prin¬
cipalities and powers in heavenly places
might be known by the church the manifold
wisdom of God,

11. According to the eternal purpose
which he purposed in Christ Jesus our Lord:

12. In whom we have boldness and access
with confidence by the faith of him.

who are saved. 5. Unto his holy apostles
and prophets by the Spirit. Just as holy
men of God were inspired by the Holy
Spirit in OT times (II Pet 1:20,21), so
were the writers of the NT. 6. The Gen¬
tiles. The mystery was not that the Gen¬
tiles should be saved—there is much in the
OT concerning the salvation of the Gen¬
tiles, particularly in Isaiah—but that they
should be joined with Jews in one body.

2) The Fellowship of the Mystery.
3:7-13.

7. A minister. Paul was made a serv¬
ant by God’s gift. This is the word trans¬
literated in English as deacon —one who
serves or waits on tables. Paul never
considered his office something high, re¬
moving him from other men. He always
spoke of himself humbly.

8. Who am less than the least of all
saints. In several other places Paul, re¬
membering what he had been before he
was saved and what he had done to the
church, speaks of himself in this self-
abnegating way (cf. I Cor 15:9,10; I
Tim 1:15). The expression rendered less
than the least is an unusual form—a com¬
parative of the superlative. The AV ex¬
presses it very well. Is this grace given.
God’s grace was given to Paul not in
the main for his enjoyment, but that he
might pass it on to others. That I should
preach among the Gentiles. The Lord
Jesus gave this word to Ananias concern¬
ing Paul (Acts 9:15). The unsearchable
riches. Here again the word riches comes
into prominence with an adjective denot¬
ing its limitless character. 9. And to
make all men see. To throw light on
what is the fellowship of the mystery.
Some manuscripts have stewardship rath¬
er than fellowship. Has been hid from
ages in God. Further confirmation of the
definition of “mystery” previously given.
Who created all things. All that exists—
not merely the physical creation or the
spiritual creation alone.

10. In heavenly places. The fourth
occurrence of the phrase in the epistle.
Further indication that heavenly beings
are observing the Church and seeing in
the Church the unfolding of God’s wis¬
dom. Both good and evil angels are
evidently amazed at the working of God
as seen in redeemed men and women.
11. The eternal purpose. Cf. Rom 8:29;
Eph 1:11. 12. In whom. That is, in
Christ. Access with confidence. Apart
from Christ we could not draw near.
This has been shown in chapter 2. The
faith of him. Objective genitive; mean-

736

EPHESIANS 3:13-17

13. Wherefore I desire that ye faint not at ing, faith in Him. Christ is the object of

my tribulations for you, which is your glory. our faith.

14. For this cause I bow my knees unto 13. My tribulations for you. Compare

the Father of our Lord Jesus Christ, what Paul says in Acts 20:18-35 about

15. Of whom the whole family in heaven his work in Ephesus; also in II Cor 1:8-

and earth is named, 11.

16. That he would grant you, according

to the riches of his glory, to be strengthened G. Paul s Second Prayer. 3:14-21. This
with might by his Spirit in the inner man; the secon d prayer of Paul for the

17. That Christ may dwell in your hearts Ephesians, and like the former one in

by faith; that ye, being rooted and grounded ^ph 1, it is concerned mainly with their

j ove spiritual welfare. Whereas the hrst pray¬

er centers in knowledge, this prayer has
its focal point in love.

14. For this cause. This takes up the
thought begun in 3:1. Evidently the
main thought in this chapter is the pray¬
er, and 3:2-13 is explanatory. I bow my
knees. While Scripture does not indicate
that any one bodily posture is necessary
in prayer, yet the bowing of the knee is
indicative of true reverence. The Father
of our Lord Jesus Christ. Some manu¬
scripts omit the words of our Lord Jesus
Christ. There is a play on words in the
word Father in 3:14 and the word trans¬
lated family (which is fatherhood) in
3:15.

15. Of whom the whole family. There
are two possible explanations of this.
Some would translate every family , with
the idea that the concept of family or
fatherhood comes from God. This is true,
of course, although less common. Gram¬
matically the other explanation seems to
fit in better with the context of Scripture
generally; that is, the whole family. The
expression in heaven and earth seems to
favor this. That is, the whole family of
the redeemed—those who have gone be¬
fore and those who are still alive here
on earth—are under the one Father, who
is the Father of our Lord Jesus Christ.

16. According to the riches. Again the
abundant reference to what we have from
God (cf. 1:7; 2:4; Phil 4:19). Strength¬
ened with might. Parallel to the earlier
prayer, which said much about God’s
power. By his spirit. The Spirit is the
agent of the Godhead in applying our
redemption to us. In the inner man. That
is, our immaterial part, true personality.

17. That Christ may dwell. Not merely
to live, but to be at home—to abide. This
is what every Christian needs always,
not praying that Christ may come in for
the first time, for he already indwells
every believer, but that he may be at
home there in the sense that the believer
has given over his whole life to him.
Being rooted and grounded in love. A
mixed metaphor referring to that which
is planted and that which is built (cf.

737

EPHESIANS 3:18-21

18. May be able to comprehend with all
saints what is the breadth, and length, and
depth, and height;

19. And to know the love of Christ, which
passeth knowledge, that ye might be filled
with all the fulness of God.

20. Now unto him that is able to do ex¬
ceeding abundantly above all that we ask or
think, according to the power that worketh
in us,

21. Unto him be glory in the church by
Christ Jesus throughout all ages, world with¬
out end. Amen.

Col 2:2, which is somewhat parallel to
this).

18. May be able to comprehend with
all saints. A knowledge that every be¬
liever ought to have. What is the breadth,
and length, and depth, and height. This
sort of knowledge would be continually
growing, for we could never measure
the dimensions. 1*9. To know the love of
Christ which passeth knowledge. Some
things we cannot know fully; often we
have experiences that we cannot under¬
stand or explain. However, the same
root is used here in the infinitive and
in the noun, and the idea seems to be
to know that which is essentially un¬
knowable—yet to know it enough so
that we can rejoice in it. Filled with all
the fulness of God. God is infinite and
we are finite. This is of course paradoxi¬
cal, but it is an attempt to convey in
language that will mean something to us,
the superabundance of grace available
to us from our heavenly Father through
our Lord Jesus Christ.

20. This fullness is further described
in the benediction that brings the first
great division of the epistle to a close.
Now unto him. Of course the verb and
predicate are in the next verse. Able.
There is no limit to what God can do.
Exceeding abundantly above. Superla¬
tives are piled one upon the other here to
impress us with this truth. All that we
ask or think. How limited we often are
in our asking, thinking that God will not
do some particular thing for us. He is
able to do far more than we can ask;
indeed, more than we could ever ima¬
gine. And he does it according to the
power that worketh in us. That is, we
have been strengthened by his Spirit,
Consequently, this power is being ener¬
gized in us. 21. Unto him be glory may
be taken as a statement— unto him is
the glory; or as an imperative sentence—
unto him be the glory . In the church.
Gods glory is being manifested through¬
out all eternity in the body which he
has redeemed. Throughout all ages, world
without end. Literally, to all the courses
of the age of the ages. A very strong
expression for eternity. With this prayer
and benediction Paul concludes that por¬
tion of the epistle that tells us about
what God has done for us and about
our position in Christ.

II. The Believers Conduct in the
World. 4:1-6:24.

A. The Worthy Walk. 4:1-16. God
always joins doctrine and practice, teach-

738

EPHESIANS 4:1-4

CHAPTER 4

I THEREFORE, the prisoner of the Lord,
beseech you that ye walk worthy of the voca¬
tion wherewith ye are called,

2. With all lowliness and meekness, with
long-suffering, forbearing one another in
love;

3. Endeavoring to keep the unity of the
Spirit in the bond of peace.

4. There is one body, and one Spirit, even
as ye are called in one hope of your calling;

ing and the practical results of the teach¬
ing. In Eph 1—3 he has told us of the
riches of his grace and the riches of his
glory through Jesus Christ. Now he ex¬
horts us toward a worthy manner of life
in this world.

1) The Unity of the Spirit. 4:1-6. God
has brought about a wonderful unity
which it is the responsibility of believers
to maintain in experience.

1. I therefore. As is generally the case
in Paul’s epistles, this exhortation is made
on the basis of the teaching that has
preceded (cf. Rom 12:1). The prisoner of
the Lord. That is, the prisoner for the
Lord’s sake (cf. Eph 3:1). Beseech. This
word, which stands first in the original,
for emphasis, is an entreaty, an en¬
couragement. God, of course, has the
right to command and to demand, but
instead he entreats, he beseeches, be¬
cause he wants willing surrender, willing
service. That ye walk worthy. The word
walk is used often in the Scripture for
our conduct, our behavior, our manner
of life (cf. Introduction). Worthy. Not
that we ever could deserve what God has
done, but that we should walk in a
manner befitting what he has done for
us. We do not become Christians by liv¬
ing the Christian life; rather, we are ex¬
horted to live the Christian life because
we are Christians, that our lives may
measure up to our position in Christ (cf.
Phil 1:27). Vocation. Our calling, which
is described as a heavenly calling and
a holy calling (cf. Heb 3:1; II Tim 1:9).

2. Lowliness and meekness. These vir¬
tues can be produced only by the in¬
dwelling Spirit of God. They are totally
foreign to the flesh and unfortunately
rare in the lives of many Christians.
Lowliness carries the idea of humility;
meekness connotes gentleness (see
Trench). Longsuffering is preserving an
even temperament in the face of adver¬
sity and persecution. 3. Endeavoring to
keep. God realized that this is not always
possible because one person alone cannot
keep the unity. Observe that Paul does
not request the Christians to make the
unity, for only God could make the
bond; but it is the responsibility of be¬
lievers to trv to keep it. This is the unity
of the Spirit. That is, the unity which
has been forged by the Holy Spirit him¬
self, and its bond or connection is a
peaceable one.

4. One body. The organism composed
of the Lord Jesus Christ as the Head
and all true believers in him. It is the

739

EPHESIANS 4:5-11

5. One Lord, one faith, one baptism, new creation, the body mentioned earlier

6. One God and Father of all, who is in the epistle (1:23). One Spirit The

above all, and through all, and in you all. Holy Spirit himself is the life infusing

7. But unto every one of us is given grace every part of the body. 5. One Lord,

according to the measure of die gift of one faith, one baptism. Note the empha-

Christ. sis all the way through on the unity.

8. Wherefore he saith, When he ascended The one baptism is undoubtedly the

up on high, he led captivity captive, and baptism of the Holy Spirit—that ministry

gave gifts unto men. of the Spirit by which we have been put

9. (Now that he ascended, what is it but hito the body of Christ (I Cor 12:13).

that he also descended first into the lower 6. The three Persons of the Godhead
parts of the earth? are mentioned in these verses in the

10. He that descended is the same also reverse order to that usually given: one

that ascended up far above all heavens, that Spirit (v. 4); one Lord (v. 5), that is,

he might fill all things.) the Lord Jesus; one God and Father

11. And he gave some, apostles; and some, ( v - 6). Who is above all, etc. Here we

prophets; and some, evangelists; and some, have a threefold relationship of the one

pastors and teachers; Cod and Father to all who are his. He

is above all. This expresses his sover¬
eignty, his transcendence. He is through
all, “expressing the pervading, animating,
controlling presence of that one God and
Father” (Salmond). In you all. This is
his constant indwelling in his people—all
the Persons of the triune Goa are said
in various passages of Scripture to indwell
the believer.

2) The Gift of Christ. 4:7-12. The
ascended Lord has given gifts to his
Church for its upbuilding.

7. To every one of us. This is limited
to believers in him. Is given grace. Not
saving grace, but grace as a gift to be¬
lievers—God's favor, unmerited and un¬
recompensed. According to the measure.
A measure which is immeasurable.

8. Wherefore he saith. The quotation
is from Ps 68:18. The connection is not
altogether clear. But in his ascension the
Lora Jesus is said to have led captivity
captive; that is, he captured that which
had captured us, and annulled its power.
And gave gifts. In! some passages of
Scripture, gifts are mentioned which the
Lord gave to individuals; e.g., I Cor 12.
Here die gifts are those people of various
capacities whom he has given to the
church. 9. The apostle, commenting on
the quotation, mentions that the Lord
Jesus had to descend first before he
could ascend. Some take this to be a
reference to the death of Christ and his
so-called descent into Hades. It seems
more likely, however, that it is simply
referring to his coming down from heav¬
en. He descended into the lower parts
which consist of the earth—genitive of
apposition (cf. Jn 3:13). 10. Far above
all heavens. Cf. Heb 4:14.

11. And he gave some. The various
types mentioned are Christ s gifts to the

740

EPHESIANS 4:12-14

12. For the perfecting of the saints, for
the work of the ministry, for the edifying of
the body of Christ:

13. Till we all come in the unity of the
faith, and of the knowledge of the Son of
God, unto a perfect man, unto the measure
of the stature of the fulness of Christ:

14. That we henceforth be no more chil¬
dren, tossed to and fro, and carried about
with every wind of doctrine, by the sleight of
men, and cunning craftiness, whereby they
lie in wait to deceive;

church. Apostles. This was a special of¬
fice at the beginning of the church. The
apostles had no successors. They had a
unique work from the Lord Jesus (cf.
2:20). Prophets. A prophet was a spokes¬
man for God. As used ordinarily in the
Scripture, this term refers to someone
who has been given a direct revelation,
which he is to pass on to men (cf. 2:20).
In the strictest sense of the term this of¬
fice also was temporary in the church, for
there were no more prophets in the
technical sense after the completion of
the NT. Evangelists. Those who proclaim
glad tidings—those who preach the Gos¬
pel. Pastors and teachers. These two
terms go together. The first word means
shepherds. Those who are the shepherds
of the flock are also to be teachers. The
true pastor should carry on an expository
preaching ministry of the Word.

12. For the perfecting of the saints,
for the work of the ministry. The two
uses of for represent two different prepo¬
sitions in the original. These gifts were
given by God to the Church for the
perfecting of the saints unto the work
of the ministry. That is, it is the business
of all the saints—not of a few leaders
only—to carry on the work of the minis¬
try. The leaders are for the purpose of
perfecting or equipping believers to car¬
ry on this work. Most local churches to¬
day do not follow this NT idea. It is
common practice to let the pastor do the
ministering. Sometimes the pastor tem¬
porarily may find it easier to do the
work himself than to train others to do
it. But his job is to train up workers,
and in the long run his ministry will be
more effective if he does so.

3) The Unity of Faith and Knowledge.
4:13-16. The unity of believers in Christ
tends toward a unity in faith and knowl¬
edge.

13. The unity of the faith. The faith
itself is one body of truth. As we hold
to this, we in turn are united to one
another. Unto a perfect man. A reference
not to the individual believer but to the
composite man; that is, the body of
which Christ is the Head.

14. That we henceforth be no more
children. Literally, babies. Tossed to and
fro. Driven by the wind, which is here
used, of course, figuratively — wind of
teaching. By the sleight of men. The
word translated sleight originally meant
dice-playing. Then it came to mean
trickery of any kind, because of the
various tricks that were used to cheat in

741

EPHESIANS 4:15-19

15. But speaking the truth in love, may
grow up into him in all things, which is the
head, even Christ:

16. From whom the whole body fitly
joined together and compacted by that
which every joint supplieth, according to the
effectual working in the measure of every
part, maketh increase of the body unto the
edifying of itself in love.

17. This I say therefore, and testify in the
Lord, that ye henceforth walk not as other
Gentiles walk, in the vanity of their mind^

18. Having the understanding darkened,
being alienated from the life of God through
the ignorance that is in them, because of the
blindness of their heart:

19. Who being past feeling have given
themselves over unto lasciviousness, to work
all uncleanness with greediness.

the game of dice. The only way to be
able to detect error is to know the truth;
hence, we must come to the knowledge
of the Son of God, to Christian maturity.
A person does not have to study every
counterfeit bill in order to know that
some particular bill is counterfeit. He
needs only to know the genuine article.

15. But speaking the truth in love. It is
possible to speak the truth without speak¬
ing it in love. Literally, holding the
truth. We may grow up into him. God
wants us to be mature or full-grown, to
be adults. We have an absolutely per¬
fect Head, Christ himself.

16. Note the perfection of the body.
How intricately the human body is fitted
together! It is therefore an apt illustra¬
tion of the body of Christ. Someone has
said that not eveiyone can be one of the
larger members, but the joints are very
important too. All parts work together
(cf. I Cor 12; Rom 12).

B. The Different Walk. 4:17-32. The
Scriptures, in both the Old and New
Testaments, emphasize that God's people
are to be different from the people of
the world.

1) Description of the Gentiles’ Walk.
4:17-19. The Gentiles are “as sheep going
astray” (I Pet 2:25; cf. Isa 53:6). Be¬
lievers have a great and good Shepherd
to follow.

17. This I say therefore. The Chris¬
tian’s walk is described in various ways
in the passage. Here we have a negative
description. Testify. Protest, exhort, or
beseech. Henceforth. Their lives are to
be different now. Walk not as other Gen¬
tiles walk. This walk has been described
in 2:2. Most of the Ephesians were Gen¬
tiles in background. Some manuscripts
do not have any word for other. Hence,
Walk not as the Gentiles walk. In the
sight of God, believers in the Lord Jesus
Christ are no longer either Jews or Gen¬
tiles (cf. I Cor 10:32). In the vanity of
their mind. The word for vanity seems
to mean perverseness or depravity in this
connection. 18. Understanding darkened.
Cf. II Cor 4:4. Alienated from the life
of God. Cf. 2:12. Blindness of their heart.
Literally, hardness or dull perception (cf.
Mk 3:5).

19. Past feeling. Cf. I Tim 4:2. Un¬
cleanness. Impurity in general. Not mere¬
ly indulging in impurity but indulging
in it with a greedy desire to have more.
A graphic statement of the insatiable
nature of sinful desire.

742

EPHESIANS 4:20-28

20. But ye have not so learned Christ;

21. If so be that ye have heard him, and
have been taught by him, as the truth is in
Jesus:

22. That ye put off concerning the former
conversation the old man, which is corrupt
according to the deceitful lusts;

23. And he renewed in the spirit of your
mind;

24. And that ye put on the new man,
which after God is created in righteousness
and true holiness.

25. Wherefore putting away lying, speak
every man truth with his neighbor: for we
are members one of another.

26. Be ye angry, and sin not: let not the
sun go down upon your wrath:

27. Neither give place to the devil.

28. Let him that stole steal no more: but
rather let him labor, working with his hands
the thing which is good, that he may have to
give to him that needeth.

2) Putting Off the Old and Putting On
the New. 4:20-24. The Christian life
is compared to putting off one garment
and putting on another. This is not a
reference to our position in Christ, but
to our experience. It is possible to be a
new man in Christ Jesus and yet be liv¬
ing like an “old man”; that is, having on
the garment of the “old man.”

20. But ye. A contrast with the pre¬
ceding. Have not so learned Christ. This
is the grandest subject that one could
study. 21. If so be that ye have heard
him, and have been taught by him, as
the truth is in Jesus. That which they
had learned after hearing of the Lord
Jesus Christ should have caused them to
improve their lives, for Christians ought
to act like Christians, not like pagan non-
Christians.

22. According to the former conversa¬
tion. For conversation see note on 2:3.
The old man. That is, the Adamic nature,
that which we are in ourselves. Corrupt
according to the deceitful lusts. Scripture
teaches that in the old nature is no good
thing (cf. Rom 7:18). 23. And be re¬
newed. Cf. Rom 12:2. 24. Put on the
new man. Correlative of the preceding,
the product of the new birth. For the
conflict between the old and the new,
compare Rom 7 and Gal 5:16,17. After
God. According to God. God is the
Creator of the new man.

3) Practical Application. 4:25-32. God
in his Word never teaches the truth ab¬
stractly, but always makes concrete ap¬
plication.

25. Wherefore. On the basis of what
precedes; that is, our standing in Christ.
Putting away lying. Note the negative
and the positive. It is not enough simply
to abstain from lying; one must also
tell the truth (cf. Zech 8:16). We are
members. Members not only of Christ
but of each other (Rom 12:5). 26. Be ye
angry, and sin not. There is such a thing
as righteous anger, although the term is
much abused. The apostle is saying that
if you are angry, be sure it is the kind
of anger that is not sinful. Let not the
sun go down. “Even a righteous wrath
by overindulgence may pass all too easily
into sin” (Salmond). 27. Neither give place
to the devil. Cf. II Cor 2:10, 11; Eph
6:10 ff .

28. Rather let him labour. A Christian
is not only to refrain from stealing but
is to provide for himself and his family
through his own work. The Scripture
everywhere commends honest toil (cf. I
Thess 4:11,12). In fact, the apostle lays

743

EPHESIANS 4:29 — 5:1

29. Let no corrupt communication pro¬
ceed out of your mouth, but that which is
good to the use of edifying, that it may min¬
ister grace unto the hearers.

30. And grieve not the Holy Spirit of
God, whereby ye are sealed unto the day of
redemption.

31. Let all bitterness, and wrath, and
anger, and clamor, and evil speaking, be put
away from you, with all malice:

32. And be ye kind one to another, ten¬
der-hearted, forgiving one another, even as
God for Christ’s sake hath forgiven you.

CHAPTER 5

BE ye therefore followers of God, as dear
children;

down the principle that he who will not
work should not eat (II Thess 3:10). To
give to him that needeth. Here is the basis
for genuine Christian charity.

29. No corrupt communication. The
word for corrupt originally meant rotten
or putrid. Again we see the positive em¬
phasized—but that which is good.

30. And grieve not the holy Spirit of
God. That which grieves the Holy Spirit
is sin. The remedy is confession (cf. I Jn
1:9). Although the Holy Spirit may be
grieved, yet he will never leave the be¬
liever. He is our seal. We have been
sealed by him unto the day of redemp¬
tion (cf. Eph 1:13). He is the guarantee
that our redemption will be completed.

31. Some of the sins that grieve the Holy
Spirit are now particularized. While some
Christians would classify as sins only
those grosser iniquities which even the
world recognizes as wrong, God mentions
matters of the mind and spirit as well as
those of the body.

32. The theme of putting on as well
as putting off is prominent throughout
the section. Living the Christian life is
not just observing a list of prohibitions;
it is cultivating positive virtues. And be
ye kind. The verb here means keep on
proving yourselves to be kind to one
another. Tenderhearted. The English
translation is very good. The word in the
original has been much misunderstood,
as is shown by its frequent translation
elsewhere as bowels. “Heart” is correct.
In the classical Greek this word referred
to the organs of the upper body cavity;
specifically the heart, lungs, and liver,
as distinguished from the organs of the
lower cavity (see the lexicons). Forgiv¬
ing one another. The only way we can
be enabled to forgive is through the for¬
giveness which we ourselves already have
received for Christ’s sake. As God’s love
produces our love, so our realization of
God’s forgiveness produces our forgive¬
ness of others (cf. I Jn 4:19).

C. The Loving Walk. 5:1-14. Chris¬
tian living involves not only walking
worthy of our calling and walking in a
manner different from that of the Gen¬
tiles, but also walking in love.

1) Walking in Love. 5:1-7. Because
believers are God’s “dear children” and
have experienced his love, they have a
standard to uphold, a path to follow.

1. Be ye therefore. Literally, become
therefore, or prove yourselves to be there¬
fore. Followers. Literally, imitators. As
dear children. Just as little children learn

744

EPHESIANS 5:2-9

2. And walk in love, as Christ also hath
loved us, and hath given himself for us an
offering and a sacrifice to God for a sweet¬
smelling savor.

3. But fornication, and all uncleanness, or
covetousness, let it not be once named
among you, as becometh saints;

4. Neither filthiness, nor foolish talking,
nor jesting, which are not convenient: but
rather giving of thanks.

5. For this ye know, that no whore¬
monger, nor unclean person, nor covetous
man, who is an idolater, hath any inherit¬
ance in the kingdom of Christ and of God.

6. Let no man deceive you with vain
words: for because of these things cometh
the wrath of God upon the children of dis¬
obedience.

7. Be not ye therefore partakers with
them.

8. For ye were sometime darkness, but
now are ye light in the Lord: walk as chil¬
dren of light;

9. (For the fruit of the Spirit is in all
goodness and righteousness and truth;)

to do things by imitating their parents,
so we are to be imitators of God. 2. And
walk in love. This is descriptive of our
whole manner of life. As Christ also hath
loved us and gave himself for us. That is,
he delivered himself on our behalf (cf.
Gal 2:20). An offering and a sacrifice to
God. Cf. Ps. 40:7, which is quoted in
Heb 10:7. For a sweetsmelling savour.
Reminiscent of the sweet savor offerings
of the book of Leviticus, which pre¬
figured Christ’s voluntary sacrifice of him¬
self to God.

3. But fornication. General term for
sexual immorality. Let it not be once
named among you. The connection with
what precedes is clear. Love will not gos¬
sip about the sins of others (cf. I Cor
13:4-8). There is danger of one’s ex¬
periencing a morbid satisfaction in dis¬
cussing other people’s sins. As becometh
saints. We are to know what is fitting
and proper in our high position. 4. Nor
foolish talking, nor jesting. These words do
not preclude spontaneous Christian gaiety
and a sense of humor, but they indicate
that Christians are not to indulge in
empty frivolity. In the Greek they con¬
note the sort of jesting that is vulgar
and unclean. The antidote for the Chris¬
tian is thanksgiving.

5. For this ye know. Cf. I Cor 6:9,10.
Nor covetous man. It is interesting to see
that this type of sinner is included in the
same classification with immoral and un¬
clean persons. God’s way of distinguish¬
ing between sins is not like ours. In his
sight all sins are hateful. We must learn
to look on sins as he does. 6. With vain
words. That is, empty words, meaning¬
less words. The children of disobedience.
Literally, the sons of disobedience (cf.
2:2, where the same expression is used).

7. Be not ye therefore partakers. The
use of the present imperative with this
form of the negative (me) indicates the
prohibition of something already in prog¬
ress; literally, stop becoming fellow par¬
takers with them.

2) Walking in Light. 5:8-14. Love and
holiness (often symbolized by light in
Scripture) must not be separated, the
apostle explains. The loving walk is also
the holy walk.

8. Ye were sometimes darkness. A
beautiful expression of the contrast be¬
tween our past and our present (cf. the
same sort of contrast in I Cor 6:9-11; I
Thess 5:5). Walk as children of light.
God always places the fact of our posi¬
tion before us as the basis for our be¬
havior. 9. The fruit of the Spirit. Some

745

EPHESIANS 5:10-18

10. Proving what is acceptable unto the
Lord.

11. And have no fellowship with the un¬
fruitful works of darkness, but rather reprove
them.

12. For it is a shame even to speak of
those things which are done of them in se¬
cret.

13. But all things that are reproved are
made manifest by the light: for whatsoever
doth make manifest is light.

14. Wherefore he saith, Awake thou that
sleepest, and arise from the dead, and Christ
shall give thee light.

15. See then that ye walk circumspectly,
not as fools, but as wise,

16. Redeeming the time, because the days
are evil.

17. Wherefore be ye not unwise, but un¬
derstanding what the will of the Lord is.

18. And be not drunk with wine, wherein
is excess; but be filled with the Spirit;

manuscripts read the fruit of light (cf
Gal 5:22,23). 10. Proving what is ac¬
ceptable. That is, putting it to the test.
Acceptability to the Lord is the criterion
(cf. II Cor 5:9, where the same expres¬
sion is used).

11. Do not have fellowship. Again,
literally, stop having fellowship. But
rather rebuke. If a Christian is in fellow¬
ship with his Lord, his very life will be
a reproof to the world. 12. For it is a
shame (cf v. 3 above). Dr. A. C. Gaebe-
lein called public discussion of secret sins
the “communion of sinners,” as contrasted
with the Scriptural communion of saints.
13. Are made manifest by the light. Cf.
Jn 3:19-21; I Jn 1:5-7. 14. Wherefore he
saith. The quotation that follows is diffi¬
cult to identify. It is possibly a combina¬
tion of several different references (cf.
Isa 26:19; 60:1).

D. The Wise Walk. 5:15-6:9. The
apostle next describes how the life of
a believer is to be circumspect. He en¬
joins the Ephesians to be filled with the
Holy Spirit and shows them the result
of that filling in the practical relations
of life.

1) Being Circumspect. 5:15-17. A
careful walk depends upon wisdom,
which can come only from knowing the
Lords will.

15. See then. That is, look to it in
view of what has just been said. That ye
walk circumspectly. Diligently, carefully.
16. Redeeming the time. Buying up the
opportunity. Because the days are evil.
Cf. Gal 1:4. 17. Be ye not unwise (AV).
Again the command to stop that which is
already in progress —stop becoming fool¬
ish. But. Strong adversative in Greek
(alia).

2) Being Filled with the Holy Spirit.
5:18—6:9. No believer in Christ is ever
commanded to be indwelt by the Spirit.
His indwelling is certain and permanent
(Jn 14:16,17). Nor is a believer com¬
manded to be baptized with the Spirit.
This has already been done (I Cor 12:13).
But believers are commanded to be filled
with the Spirit. Hence there is individual
responsibility; there are conditions to be
met if we are to experience the Spirit's
control in our lives.

18. And be not drunk with wine.
There are repeated warnings in the Scrip¬
ture against drunkenness (cf. Prov 23:31).
But be filled with the Spirit. As in most
contrasts, there is some point of compari¬
son. A person intoxicated with wine acts

746

EPHESIANS 5:19-22

19. Speaking to yourselves in psalms and
hymns and spiritual songs, singing and mak¬
ing melody in your heart to the Lord;

20. Giving thanks always for all things
unto God and the Father in the name of our
Lord Jesus Christ;

21. Submitting yourselves one to another
in the fear of God.

22. Wives, submit yourselves unto your
own husbands, as unto the Lord.

in. an unnatural manner that is evil; a
person filled with the Holy Spirit acts
in an unnatural manner that is good.
Compare what was said to the apostles
on the day of Pentecost (Acts 2:13).
Be filled with the Spirit. Keep on being
filled; be continuously filled with the
Spirit. A believer can never obtain more
of the Holy Spirit, for he indwells the
Christians life in all his fullness. But
the Holy Spirit can get more of the
believer; that is, he can exercise com¬
plete control of the life that is yielded
to him.

a) Rejoicing and Thanksgiving. 5:19,

20. One of the evidences of the filling of
the Holy Spirit is that exuberance of
life that shows itself in rejoicing and in
continual thankfulness to God.

19. Speaking to yourselves. The result
of the Spirit’s filling is praise and thanks¬
giving as well as submission in the ordi¬
nary relationships of life (vv. 19-21).
Psalms. This word usually indicates songs
set to instrumental accompaniment, as
does also the participle translated mak¬
ing melody (psallontes ). In your heart to
the Lord. Some people are not able to
make much melody outwardly. But even
they, if they are filled with the Spirit,
will be making music in their hearts. 20.
Giving thanks always. No limit on the
time (cf. I Thess 5:18). For all things.
No limit on the extent. Some would
restrict this to the blessings mentioned
in the epistle, but it seems better to take
it in its widest sense (cf. Rom 8:28).

b) Submission in Practical Relation¬
ships. 5:21—6:9. Another result of the
Spirit’s filling, besides praise and thanks¬
giving, is submission. This is a statement
of what we should do in our earthly
relationships. “In contrast with pagan
self-seeking and self-assertion” (Salmond;
cf. I Pet 5:5).

(1) Wives and Husbands. 5:21-33. The
first human relationship mentioned, also
the most intimate one, in which the filling
of the Holy Spirit is to be manifested,
is the marriage relationship.

21. One another. Note the mutuality of
this submission. In the fear of Christ. The
NT as well as the OT speaks of fear of
God—that is, a reverence toward him that
makes one afraid of displeasing him (cf.
II Cor 5:11).

22. The apostle now shows the out¬
working of this mutual submission in the
three most common relationships of life
—marriage, family, and employment.

747

EPHESIANS 5:23-30

23. For the husband is the head of the
wife, even as Christ is the head of the
church: and he is the saviour of the body.

24. Therefore as the church is subject
unto Christ, so let the wives be to their own
husbands in every thing.

25. Husbands, love your wives, even as
Christ also loved the church, and gave him¬
self for it;

26. That he might sanctify and cleanse it
with the washing of water by the word,

27. That he might present it to himself a
glorious church, not having spot, or wrinkle,
or any such thing; but that it should be holy
and without blemish.

28. So ought men to love their wives as
their own bodies. He that loveth his wife
loveth himself.

29. For no man ever yet hated his own
flesh; but nourisheth and cherisheth it, even
as the Lord the church:

30. For we are members of his body, of
his flesh, and of his bones.

Wives, submit yourselves unto your own
husbands. This passage is an expression
of God’s ideal for marriage. The marriage
relationship was designed by him to be
symbolic of the spiritual relationship be¬
tween Christ and the Church. The apostle
points this out in verse 32.

23. For the husband is the head. The
reason for the subjection of the wife is
found in this relationship which God has
ordained. 24. But as the church is sub¬
ject to Christ. Even though there is a
difference between the position of the
husband toward the wife and that of
Christ toward the Church, yet this does
not affect the relation of headship which
the husband holds to the wife.

25. Husbands, love your wives. The
obligations are not merely one-sided. The
husband’s responsibility is just as binding
as that of the wife. This is not a refer¬
ence to normal marital love, which would
not need to be commanded, but to that
volitional love which stems from God
and resembles his own love. In contrast
to normal sexual desire, which by its
nature is self-seeking, this love is un¬
selfish. As also Christ loved the church.
While human husbands can never attain
the degree of love Christ manifested, yet
they are exhorted to have the same kind
of love, which is demonstrated in the
clause that follows, and gave himself for
it.

26. That he might sanctify and cleanse
it. This was his purpose in giving himself
to die for the Church. With the washing
of water by the word. Probably water
and word are used synonymously. This
clearly cannot be a reference to baptism
or baptismal regeneration. Just as water
washes the body, so the Word of God
washes the heart (cf. Ezk 36:27). 27. That
he might present it. The ultimate object
for which Christ gave himself. The word
sanctify shows the immediate object (cf.
II Cor 11:2). A glorious church. The ad¬
jective is predicative rather than attribu¬
tive; that is, that he might present the
church as glorious. Not having spot. Fur¬
ther explanation of the word glorious as
descriptive of the “bride” of Christ.

28. So ought husbands to love their
wives as their own bodies. That is, as if
they were their own bodies. Love which
is natural, not merely from a sense
of duty. God said, “They [two] shall
be one flesh” (Gen 2:24). 29. For no
man. The reason for the preceding state¬
ment.

30. For we are members of his body.
The thought shifts back and forth be¬
tween the marriage relationship and the

748

EPHESIANS 5:31-6:4

31. For this cause shall a man leave his
father and mother, and shall be joined unto
his wife, and they two shall be one flesh.

32. This is a great mystery: but I speak
concerning Christ and the church.

33. Nevertheless, let every one of you in
particular so love his wife even as himself;
and the wife see that she reverence her hus¬
band.

CHAPTER 6

CHILDREN, obey your parents in the Lord:
for this is right.

2. Honor thy father and mother; which is
the first commandment with promise;

3. That it may be well with thee, and
thou mayest live long on the earth.

4. And, ye fathers, provoke not your chil¬
dren to wrath: but bring them up in the nur¬
ture and admonition of the Lord.

relationship between Christ and the
Church. 31. For this cause. A free quota¬
tion from Gen 2:24. It sets forth the
Scripture basis of marriage as a natural
result of woman’s creation. The marriage
bond is stronger than that between parent
and child, establishing such close inti¬
macy as to be called in the Scripture,
oneness —unity rather than union. 32. This
is a great mystery. That is, although the ex¬
planation of this meaning of the marriage
relationship had been intimated in the
OT (cf. the Song of Solomon), it was
not clearly revealed until the NT was
given. Paul directs our thoughts from the
marriage unity itself to that which it sym¬
bolizes.

33. Summary of the mutual submis¬
siveness God expects in this relationship
as a normal result of the filling of the
Holy Spirit.

(2) Children and Parents. 6:1-4. The
apostle now goes on to another specific
relationship, that of parents and children,
with the obligations entailed upon both
sides.

1. Children, obey your parents in the
Lord. Obedience is a stronger term than
submission , which was given as the duty
of the wife. In the Lord. “The sphere
in which it is to move, a Christian obedi¬
ence fulfilled in communion with Christ”
(Salmond). For this is right. This is shown
to be an eternal principle of God.

2. Honor thy father and mother. Paul
shows that the Law had the same injunc¬
tion. All the Ten Commandments except
the fourth are restated and applied under
grace. The first commandment with
promise. That is, a promise is given for
obedience. 3. That it may be well with
thee. This must be taken as a continua¬
tion of the quotation from the Law and
not as a direct application tq the believer
in the present dispensation. Although the
principle is always true, the soon com¬
ing of the Lord, rather than long life,
is the Christian ? s blessed hope.

4. And, ye fathers. As before, there
is a second side to the responsibility. It
is stated at first negatively, and then af¬
firmatively. But bring them up. Cf. Deut
6:7. A parallel passage is Col 3:20,21.

(3) Servants and Masters. 6:5-9. A
third set of relationships is now discussed
—that of masters and servants. Slavery
existed as an institution in NT days. It
was not the function of the Gospel to
overthrow slavery, although a by-product
of Christianity has been the gradual aboli¬
tion of that institution.

749

EPHESIANS 6:5-10

5. Servants, be obedient to them that are
your masters according to the flesh, with fear
and trembling, in singleness of your heart, as
unto Christ;

6. Not with eyeservice, as menpleasers;
but as the servants of Christ, doing the will
of God from the heart;

7. With good will doing service, as to the
Lord, and not to men:

8. Knowing that whatsoever good thing
any man doeth, the same shall he receive of
the Lord, whether he be bond or free.

9. And, ye masters, do the same things
unto them, forbearing threatening: knowing
that your Master also is in heaven; neither is
there respect of persons with him.

10. Finally, my brethren, be strong in the
Lord, and in the power of his might.

5. Servants. Literally, slaves. How¬
ever, the principles apply to any kind of
employees and employers. In singleness
of your heart. In reality and sincerity—
not in hypocrisy. As unto Christ. Cf. I
Pet 2:18; Col 3:22-25. 6. Not with eye-
service, as men-pleasers. An amplification
of the foregoing. The word men-pleasers
occurs in the Septuagint, but is found in
the NT only here and in Col 3:22. Doing
the will of God from the heart. Literally,
from the soul—that is, with one’s whole
being. 7. With good will doing service.
A Christian who is a bond servant is to
recognize that his primary responsibility
is to the Lord Jesus Christ. When he
does the work he is expected to do and
does it well, he is pleasing the Lord.

8. Knowing that. This is a causal con¬
nective—because we know there is a re¬
ward for faitlifulness in serving Christ.
Whether he be bond or free. A person’s
standing in this world has nothing to do
with his faithfulness and with the reward
for faithfulness.

9. And, ye masters. Here the duties
of employers are emphasized. Do the
same things to them. The positive side,
showing the mutuality of the obligation.
Forbearing threatening. What the masters
are not to do. Knowing. That is, because
you know. That your master. These mas¬
ters have a Master of their own. This is
the Lord (Kurios). There is no respect
of persons with him (cf. Col 4:1). All of
these practical relationships flow from the
filling of the Holy Spirit, enjoined in
Eph 5:18.

E. The Christian Walk as a Warfare.
6:10-20. Throughout this whole division
of the epistle a great deal has been said
about practical Christian living. In this
paragraph the walk of a Christian is
described as a warfare, a deadly con¬
flict in which he is engaged against the
power of Satan and his hosts.

1) Being Strong in the Lord—the
Whole Armor of God. 6:10-17. Because
this walk is a warfare, as it is here de¬
scribed, a Christian must be prepared
and equipped. This passage on the whole
armor of God shows what wonderful
provision God has made for his war¬
riors.

10. Finally. Here are the general con¬
cluding exhortations of the epistle. My
brethren. Paul reminds his readers of
their relationship in the Lord. Be strong
in the Lord. Tne Lord Jesus had said,
“Without me, ye can do nothing” (Jn
15:5; cf. also Phil 4:13). And in the

750

EPHESIANS 6:11-15

11. Put on the whole armor of God, that
ye may be able to stand against the wiles of
the devil.

12. For we wrestle not against flesh and
blood, but against principalities, against
powers, against the rulers of the darkness of
this world, against spiritual wickedness in
high places.

13. Wherefore take unto you the whole
armor of God, that ye may be able to with¬
stand in the evil day, and having done all, to
stand.

14. Stand therefore, having your loins girt
about with truth, and having on the breast¬
plate of righteousness;

15. And your feet shod with the prepara¬
tion of the gospel of peace;

power of his might. Three words are used
in the verse for power or strength. First,
the imperative verb, be empowered or be
enabled , is used, then the word for force ,
and finally the word for strength-in the
force of his strength.

11. Put on the whole armour of God.
While God has provided this, the indi¬
vidual Christian has the responsibility of
putting it on; that is, he must consciously
appropriate the power the Lord Jesus
Christ makes available to him. The whole
armour of God. The armor is described in
detail, as well as the foes a believer
must face. That ye may be able to stand.
Without this armor of God, the Christian
is not able to stand. One who is seated
with Christ in the heavenlies and walking
in this world must now also take a stand
against the wiles—the methods or strata¬
gems—of the devil.

12. For we wrestle not. The reason
that we need the whole armor of God.
With flesh and blood. The Israelites un¬
der Joshua had to fight against flesh and
blood in order to conquer the land of
Canaan. Ours is a spiritual warfare rath¬
er than a physical one. But against prin¬
cipalities. Not a comparative, but an ab¬
solute negation. Different ranks are seen
among the hosts of Satan. It is not pos¬
sible to make clear distinctions between
the various types of foes mentioned here.
Against the rulers of the darkness of this
world. Literally, the world rulers of this
darkness. Against spiritual wickedness.
This rendering is unsatisfactory. It is
against spiritual forces of wickedness in
the heavenly places. High places, in the
AV is the same Greek word translated
“heavenly places” elsewhere in the epistle.
This is the last of the five occurrences of
en tois epouraniois , “in the heavenlies.”

13. Wherefore. Because our enemies
are such as have just been described.
Take unto you the whole armour. Again
the human responsibility is emphasized.
Able to withstand. Note that the passage
speaks both of withstanding and of stand¬
ing. The former is the ability to win
the fight, to hold one's position; the lat¬
ter shows the result of the conflict.

14. Stand therefore. In this and the
following verses the armor is described
in detail. All of these things speak in a
certain sense of the Lord Jesus Christ
himself, who is our defense. Your loins
girt about with truth. One who has his
loins girded is prepared for activity (cf.
I Pet 1:13). The breastplate of righteous¬
ness. Cf. Isa 59:17. 15. And your feet
shod. Much of the language in this sec-

751

EPHESIANS 6:16-21

16. Above all, taking the shield of faith,
wherewith ye shall be able to quench all the
fiery darts of the wicked.

17. And take the helmet of salvation, and
the sword of the Spirit, which is the word of
God:

18. Praying always with all prayer and
supplication in the Spirit, and watching
thereunto with all perseverance and suppli¬
cation for all saints;

19. And for me, that utterance may be
given unto me, that I may open my mouth
boldly, to make known the mystery of the
gospel,

20. For which I am an ambassador in
bonds; that therein I may speak boldly, as I
ought to speak.

21. But that ye also may know my affairs,
and how I do, Tychicus, a beloved brother
and faithful minister in the Lord, shall make
known to you all things:

tion is taken from various passages in the
OT (cf. Isa 52:7). The preparation. That
is, that which prepares us. This would
correspond to the shoes or boots. The
gospel of peace. The good news char¬
acterized by peace or resulting in peace.

16. Taking the shield of faith. The
genitive of apposition; that is, the shield
which consists of faith or is faith. Fiery
darts of the wicked. The word wicked
is singular and undoubtedly masculine
rather than neuter—hence, the wicked
one—that is, Satan himself. The full dress
of a Roman soldier is indicated in this
passage, and the various parts are ap¬
plied spiritually. 17. And take the hel¬
met of salvation. Again, the helmet which
is salvation. The sword of the Spirit. Not
the same type of genitive as before; per¬
haps an ablative of source or origin. That
is, the sword supplied by the Spirit.
Which is the word of God. God’s word
is a piercing sword. Here hrema , “word”
as utterance, is used. In a similar passage
in Heb 4:12 logos, “word” as concept or
idea, is used. The Scriptures are both
hrema and logos. All of the parts of the
armor mentioned up to this point are
defensive. The sword of the Spirit is the
only offensive as well as defensive weap¬
on.

2) Prayer for All Saints and for Paul.
6:18-20.

18. Praying always. The panoply of
God must always be worn in connection
with believing prayer (cf. I Thess 5:17;
Col 4:2). Prayer and supplication. The
former word is used for prayer in general,
the latter for petition. In the Spirit. The
same Holy Spirit who wields the sword
of the Word must also be active in our
praying. For all saints. Paul would not
restrict their praying specifically to him¬
self, although he does mention himself in
the next verse. 19. And for me. That is,
for me in particular; this in view of Paul’s
circumstances at the time. That utterance
may be given unto me. Even in his im¬
prisonment Paul was not thinking pri¬
marily of his own welfare but of his
testimony for the Lord Jesus Christ. We
read in Acts 28:30,31 of Pauls speaking
to all who came to him while he was a
prisoner in his own hired house in Rome.
To make known with boldness the
mystery of the gospel. Not that the Gospel
is any longer a secret to those who will
receive it.

F. Closing Greetings. 6:21-24.

21. But that ye also may know my

752

EPHESIANS 6:22-24

22. Whom I have sent unto you for the
same purpose, that ye might know our
affairs, and that he might comfort your
hearts.

23. Peace be to the brethren, and love
with faith, from God the Father and the
Lord Jesus Christ.

24. Grace be with all them that love our
Lord Jesus Christ in sincerity. Amen.

Written from Rome unto the Ephesians by Tychicus.

affairs. One of the few personal refer¬
ences in this epistle. Tychicus. Evidently
the bearer of the letter (cf. Col 4:7).
22. Whom I have sent. Epistolary aorist
tense. Paul is sending him, but at the
time they read the letter he will have
been sent. As in writing to the Philip-
pians, Paul wants them to know how it
is with him, and he wants to know about
them.

23. Peace be to the brethren, and love
with faith. Only God can give these
qualities. 24. Grace. Literally, the grace;
that is, the grace beside which there is
no other. With all them that love our
Lord Jesus Christ. That is, believers.

BIBLIOGRAPHY

Alford, Henry. “The Epistle to the
Ephesians,” The Greek Testament. Vol.
III. Chicago: Moody Press, 1958.
Chafer, Lewis Sperry. The Ephesian
Letter Doctrinally Considered. Chi¬
cago: The Bible Institute Colportage
Assn., 1935.

Erdman, Charles R. The Epistle of
Paul to the Ephesians. Philadelphia:
Westminster Press, 1931.

Findlay, G. G. The Epistle to the Ephe¬
sians. (Expositors Bible.) New York:
A. C. Armstrong & Son, 1903.

Harrison, Norman B. His Very Own.
Chicago: The Bible Institute Colpor¬
tage Assn., 1930.

Moule, Handley C. G. Ephesian Studies.

London: Hodder & Stoughton, 1900.
Paxson, Ruth. The Wealth, Walk, and
Warfare of the Christian. New York:
Fleming H. Revell Co., 1939.
Salmond, S. D. F. “The Epistle to the
Ephesians,” The Expositors Greek Tes¬
tament. Vol. III. Grand Rapids: Wil¬
liam B. Eerdmans Pub. Co., n.d.
Simpson, E. K. Commentary on the Epis¬
tles to the Ephesians and Colossians
(New International Commentary).
Grand Rapids: William B. Eerdmans
Pub. Co., 1957.

Westcott, B. F. St. Pauls Epistle to the
Ephesians. Grand Rapids: William B.
Eerdmans Pub. Co., 1950.

753

THE EPISTLE
TO THE PHILIPPIANS

INTRODUCTION

Founding of the Church. In response
to the Macedonian call, Paul and his
companions had crossed the Aegean Sea
from Troas to Neapolis and followed the
renowned Egnatian Way some eight to
ten miles up and over the coastal range
to the city of Philippi. Philippi (named
after Philip of Macedon, the father of
Alexander the Great) was famous for its
gold mines and its strategic location as the
gateway to Europe. It was a miniature
Rome, a proud Roman colony, exempt
from taxation and modeled after the capi¬
tal of the world. With the conversion
of Lydia, the slave girl, and the jailer
(Acts 16), it became the “birthplace of
European Christianity.” Soon Paul
moved on towards Thessalonica, leaving
Luke behind to care for this flock that
held such a special place in his affec¬
tions.

Authorship. Apart from F. C. Baur
and several other German critics, the
Pauline authorship has never been seri¬
ously doubted. External evidence is both
early and strong. Some find allusions to
it in the letter of Clement of Rome to
the Corinthians (c. a.d. 96). Towards
the middle of the second century Poly¬
carp wrote to the Philippians, “Paul . . .
when he was absent wrote letters to
you” (iii. 2).

Place of Writing. That Philippians was
written from prison is quite clear. Just
where that prison was is another matter.
If we assume that Luke mentions all of
Paul’s imprisonments, then Rome is the
most probable answer. (Philippi is out
of the question, and Paul’s expectation
of a speedy release seriously undermines
the Caesarean hypothesis.)

However, in recent times an Ephesian
origin has been advanced, and the theory
has gained considerable ground. The ar¬
gument is of many strands, the more im¬
portant being:

(1) The plausibility of an Ephesian
imprisonment (I Cor 15:30-32; II Cor
1 : 8 - 10 ).

(2) Inscriptional evidence of the
presence of a detachment of the “prae¬
torian guard” as well as members of
“Caesar’s household” in Ephesus (A. H.
McNeile, St. Paul , p. 229, notes 1 and

2)—formerly advanced as irrefutable
evidence of a Roman origin.

(3) The affinity of Philippians with
Paul’s earlier letters, namely, Romans
and I Corinthians.

(4) The greater ease with which the
frequent communications implied in
Philippians could have been conducted
(Ephesus to Philippi was a journey of
seven to ten days, while Rome to Philip¬
pi involved a land journey totaling
some eight hundred miles, plus an ocean
crossing that would be suspended in
winter; cf. Acts 27:12).

(5) Paul’s avowed purpose to push
on to the west which, if the imprison¬
ment had been in Rome, would have
been contradicted by his plans to revisit
Philippi (1:25; 2:24) upon release. (For
a concise presentation of this position,
see the introduction to J. H. Michael’s
The Epistle of Paul to the Philippians
in The Moffatt New Testament Commen¬
tary. Cf. also G. S. Duncan, St. Paul’s
Ephesian Ministry. For an important dis¬
cussion which gives arguments for the
Roman origin and which treats the evi¬
dence for the Ephesian origin as inde¬
cisive, see C. H. Dodd, New Testament
Studies , pp. 85-128.)

Fortunately the interpretation of the
epistle does not depend upon its point
of origin. While the Ephesian hypothesis
commends itself with greater force, it
makes little difference in our under¬
standing of this remarkable letter from
prison.

Assuming an Ephesian origin, the date
of composition would be about a.d. 54.
(A Roman origin would give a date of
61-62.)

Occasion. The popular view that Phi¬
lippians was primarily a thank-you let¬
ter is unlikely. Would Paul have waited
until the very last moment (4:10-20)
before expressing his appreciation for
the gift from the believers at Philippi?
The immediate purpose was to send a
note of commendation and explanation
along with Epaphroditus so as to head
off any criticism that he was returning
prematurely from his charge. This, in
turn, allowed Paul the opportunity to as¬
sure the church of his grateful apprecia¬
tion for their gift and to correct such

754

PHILIPPI ANS

minor disorders in the church as pes¬
simism over Paul’s continued imprison¬
ment, timidity in the face of pagan
hostility, the threat of Tudaizers, and
(especially) the shadow of disunity
that was beginning to fall across the
church. While these trends were not yet
pronounced, if allowed to continue un¬
checked they would soon have under¬
mined the cause of Christ at Philippi.

Chapter 3 — Interruption or Interpo¬
lation? Because of the unexpected and
abrupt change of tone and subject mat¬
ter at 3:2, many have suggested that
Philippians is a composite of two or
more of Paul’s letters. The fatal weak¬
ness of the partition theory is the hope¬
less difference of opinion among the
critics as to where the interpolation ends
(3:19? 4:9? 4:20? etc.). A far more nat¬
ural interpretation is that Paul was in¬

terrupted in his writing (perhaps by
some depressing news of Judaizing ac¬
tivity), and when he returned, he picked
up the new subject without transition.

Characteristics. Philippians is the
most personal of Paul’s writings. It
breathes an air of confidence and strong
personal attachment. There is a marked
absence of formal doctrine. Even the
great Christological hymn in chapter 2
is brought in indirectly to buttress an
exhortation to humility. The dominant
note of the letter is joy. It reveals the
apostle Paul as “radiant amid the storm
and stress of life.”

Outline. Since Philippians is an ex¬
tremely personal letter, it resists all at¬
tempts to force it into a logical outline.
The flow of thought is natural and spon¬
taneous. A descriptive analysis might be:

OUTLINE

I. Salutation. 1:1,2.

II. Thanksgiving and prayer. 1:3-11.

III. The unconquerable Gospel. 1:12-14.

IV. Unprincipled preaching. 1:15-18.

V. Life or death? 1:19-26.

VI. Exhortation to steadfastness. 1:27-30.

VII. An appeal to Christian experience. 2:1-4.

VIII. The supreme example of self-renunciation. 2:5-11.

IX. Continued exhortation. 2:12-18.

X. Plans for reunion. 2:19-30.

XI. An interrupted conclusion. 3:1-11.

XII. The homestretch. 3:12-16.

XIII. A Christian commonwealth. 3:17-21.

XIV. Apostolic advice. 4:1-9.

XV. Appreciation for the gift. 4:10-20.

XVI. Greetings and benediction. 4:21-23.

755

PHILIPPIANS 1:1-2

PHILIPPIAN S

CHAPTER 1

PAUL and Timotheus, the servants of Jesus
Christ, to all the saints in Christ Jesus which
are at Philippi, with the bishops and dea¬
cons:

2. Grace be unto you, and peace, from
God our Father and from the Lord Jesus
Christ.

COMMENTARY

I. Salutation. 1:1,2.

Ancient letters usually began, "A to
B, Greetings.” While following the con¬
ventional pattern, Paul could not help
transforming this somewhat vague ex¬
pression of good will into a meaningful
Christian blessing.

1. Paul, who alone was the author,
graciously added the name of Timothy
(who was with him at the time of the
writing and may have acted as his sec¬
retary). Together they were servants of
Christ Jesus. Douloi literally means
slaves , but there is no thought of cring¬
ing submission here. With cheerful aban¬
don they had given themselves to the
Service of the One to whom they be¬
longed. The term saints does not desig¬
nate a level of ethical achievement, but
persons who in Christ Jesus have been
set apart unto the new life. Just why
with the bishops and deacons is added
is not clear. It may have been an after¬
thought, calling attention to those who
had supervised (episcopos is best trans¬
lated “overseer”) the collection of money
sent to Paul as a personal gift (4:10-19).
Since the terms “bishop” and “presbyter”
are virtually synonymous (cf. J. B. Light-
foot, St. Pauls Epistle to the Philippians,
p. 96 ff.), and since there were several
“bishops” (note plural) at Philippi, it
would be unwise to contend for a first
century episcopacy on the basis of this
verse.

2. Grace unto you and peace. Pauls
Christian version of the combined Greek

756

PHILIPPI ANS 1:3-5

3. I thank my God upon every remem- and Hebrew greetings. Not chairein ,

brance of you, “greetings,” but charis , “grace” — the

4. Always in every prayer of mine for you spontaneous, undeserved, loving-kindness

all making request with joy, of God towards men. Peace is more than

5. For your fellowship in the gospel from inner composure; it has theological Over-

the first day until now; tones that speak of restored fellowship

between man and God on the basis of
Christ’s reconciling work. These spiritual
blessings find their ultimate source in
God our Father and the Lord Jesus
Christ.

H. Thanksgiving and Prayer. 1:3-11.

Paul lifts his heart in gratitude and
prayer for the partnership of the Philip¬
pian Christians in the work of the Gospel
and expresses his deep yearning that they
continue to grow in love and discern¬
ment.

3. Thanksgiving with joy is an under¬
current that runs through all of Paul’s
writings. (Only in Galatians is it mo¬
mentarily eclipsed by the seriousness of
the Judaizing menace.) Nowhere does it
burst to the surface more expressively
than in Philippians. Even in prison Pauls
thoughts were directed towards others.
In his continuing remembrance of them
(not isolated instances, as the AV sug¬
gests) he gave thanks to God. The singu¬
lar my God betrays a profound and inti¬
mate relationship.

4. This verse is parenthetical. Always
in every supplication of mine goes with
what follows rather than paralleling verse
3 (cf. J. J. Muller, The Epistles of Paul
to the Philippians and to Philemon , p.
40, n. 4). For Paul, to remember was
to pray. The nature of his intercession
is pointed up by the choice of deesis
(a prayer of petition) instead of the more
general proseuche. The studied repeti¬
tion of the word all (1:4,7,8,25; 2:17,
26; 4:4) is Pauls gentle reminder that
there is no place for partisanship in
the Christian community. Intercession is
not a burden to be borne but an exer¬
cise of the soul to be performed with
joy.

5. The occasion for the thanksgiving
is the Philippians’ “sympathetic coopera¬
tion towards the furtherance of the gos¬
pel.” Koindnia is poorly translated by the
English word fellowship. It comes from
a verb meaning “to have in common”
and may be defined in the NT as “that
Christian corporate life and mutual be¬
longing which grows out of the com¬
mon sharing of Christ and his benefits”
(C. E. Simcox, They Met at Philippi ,
p. 28). Even though the immediate ref-

757

PHILIPPIANS 1:6-10

6. Being confident of this very thing, that
he which hath begun a good work in you
will perform it until the day of Jesus Christ:

7. Even as it is meet for me to think this
of you all, because I have you in my heart;
inasmuch as both in my bonds, and in the de¬
fense and confirmation of the gospel, ye all
are partakers of my grace.

8. For God is my record, how greatly I
long after you all in the bowels of Tesus
Christ.

9. And this I pray, that your love may
abound yet more and more in knowledge
and in all judgment;

10. That ye may approve things that are
excellent; that ye may be sincere and with¬
out offense till the day of Christ;

erence may be to the gift of money
(koindnia is so used in the papyri), the
expression is not exhausted by this one
act. The gift is only a symbol of a far
deeper concern for the propagation of
the Gospel. The desire to share had been
characteristic of the Philippians from the
first day. One gift had reached Paul
when he had gone no further than
Thessalonica (4:16). 6. Paul's confidence
that their partnership in the Gospel would
continue rested upon the faithfulness of
God who, having begun a good work,
would most certainly bring it to com¬
pletion. To the convert from paganism
the semitechnical terms began and com¬
plete would call to mind the initiation
into and ultimate goal of the mystery
religions. Good work. That total action
of divine grace in their midst. The day
of Jesus Christ. NT equivalent for the
OT “day of the Lord.”

7. It was right for Paul to think of
them in this way because he had them
in his heart. This bond of affection is
made evident by their partnership with
him both in his imprisonment and before
the court. (Papyri discoveries show that
both apologia y defense, and bebaidsis,
confirmation, were legal terms.) They
were partakers with him in grace, not,
of his graoe. To suffer for Christ is a
special favor of God. 8. I yearn for you
all reveals a deep sense of Christian
family affection. Michael comments that
the AV translation bowels of Jesus Christ
“is as inexact as it is inelegant” (p. 19).
Splagchnos (lit., heart, lungs, liver, etc.;
not intestines) refers metaphorically to
the feelings of love and tenderness be¬
lieved to arise from the inward parts.
Paul's affection had a divine origin; in
fact, it was actually the indwelling Christ
who was loving through him (cf. Gal
2 : 20 ).

9. Paul does not disparage the warmth
of their affection but prays that their
love may abound more and more in
precise knowledge (epignosis) and moral
discernment (aisthesis). Love must com¬
prehend with accuracy and apply the
truth with discrimination and ethical com¬
mon sense. All discernment. Discernment
for all kinds of situations. 10. To ap¬
prove things that are excellent (inter¬
preting ta diapheronta as “things which
transcend”) is to give one's entire sup¬
port to that which through testing has
proved to be essential and vital. The
result of intelligent love is a right sense
of values. This, in turn, enables one to
be pure (one derivation of eilikrineis sug-

758

PHILIPPIANS 1:11-14

11. Being filled with the fruits of right¬
eousness, which are by Jesus Christ, unto the
glory and praise of God.

12. But I would ye should understand,
brethren, that the things which happened
unto me have fallen out rather unto the fur¬
therance of the gospel;

13. So that my bonds in Christ are mani¬
fest in all the palace, and in all other places;

14. And many of the brethren in the
Lord, waxing confident by my bonds, are
much more bold to speak the word without
fear.

gests the meaning of “flawless when
tested against the light”) and without
offense to others (taking aproskopoi as
transitive). This becomes a vital concern
in view of the coming day of Christ.

11. Filled with the fruit of righteousness.
Discerning love will also result in a bum¬
per crop (note sing., karpos) of upright¬
ness. But even this depends upon the
righteousness by faith—that which comes
through Jesus Christ. The goal of all
Christian activity is to bring recognition
and homage (epainos) to the divine per¬
fections (doxa) of a redeeming God.

III. The Unconquerable Gospel. 1:12-
14.

The Philippians were greatly distressed
at the news of Pauls imprisonment. What
would happen to the cause of Christ now
that the chief apostle was in chains? Paul
wrote encouragingly that what might have
appeared as a setback was in reality an
important advance. Not only had the en¬
tire Praetorian Guard learned of Christ,
but the local church had been embold¬
ened to proclaim the Gospel openly and
fearlessly.

12. Six times in this one letter Paul ad¬
dresses the recipients as brethren. The
term denotes a strong sense of unity and
spiritual comradeship. The circumstances
(ta kat * erne) that had befallen Paul had
unexpectedly proved to advance the Gos¬
pel actively. Prokope (furtherance or ad¬
vance) is from a verb used originally of
a pioneer cutting his way through brush¬
wood (Souter, Pocket Lexicon , p. 216).

13. The advance had been on two fronts:
the Gospel had come to the Praetorian
Guard (v. 13), and the Christians had been
stirred to more fearless witnessing (v. 14).
Praitorion here refers not to the official
residence of the governor (thus AV, pal¬
ace) but to the imperial guard (RSV and
most commentators; cf. Lightfoot’s famous
note op. cit. y pp. 99-104). Even profession¬
al guards could not resist speaking of this
remarkable prisoner and the reason for his
imprisonment. Soon the entire city (all the
rest, ASV) knew that Paul was in chains
for the cause of Christ.

14. The majority of the brethren were
“infected with the contagion of Paul’s
heroism” (Rainey in ExpB, p. 52). It is
better to take in the Lord as representing
the sphere of their confidence than to
make it modify the brethren. The oc¬
casion of the confidence was Paul’s
bonds. The end result was that they
dared more fearlessly than ever to speak
out (laleo denotes the sound produced)
the word of God.

759

PHILIPPIANS 1:15-18

15. Some indeed preach Christ even of
envy and strife; and some also of good will:

16. The one preach Christ of contention,
not sincerely, supposing to add affliction to
my bonds:

17. But the other of love, knowing that I
am set for the defense of the gospel.

18. What then? notwithstanding, every
way, whether in pretense, or in truth, Christ
is preached; and I therein do rejoice, yea,
and will rejoice.

IV. Unprincipled Preaching. 1:15-18.

Not all preached out of pure motives;
but in that Christ was being preached,
Paul rejoiced.

15. The identity of the some who
preached Christ from impure motives
cannot be established with certainty.
However, they were not the Judaizing
party (as Lightfoot and Moule contend),
because they preached Christ, not
“another gospel” (cf. Gal 1:6-9). Would
it have been like Paul to tolerate one
day what he had utterly repudiated the
day before? Neither were they the mi¬
nority implied in Phil 1:14, because they
were by no means reticent to preach.
More probably the antagonists were a
group within the church who, envious of
Paul’s influence (in prison or out) and
stirred by a quarrelsome spirit, had in¬
creased their missionary activity with a
desire to add to the annoyance of the
imprisoned apostle. The good will of
the others refers to their motives in
preaching.

16. The Received Text, following in¬
ferior authorities, has transposed verses
16 and 17 to avoid the supposed irregu¬
larity of dealing with the two groups of
verse 15 in reverse order. Out of love
refers both to their concern for the
progress of the Gospel and to their per¬
sonal attachment to Paul. Keimai, I am
set (here), pictures a sentry posted for
duty. In the present context it may have
the more metaphorical meaning of being
destined for the vindication of the gospel.

17. The preaching of the second group
arose out of selfish ambition (eritlieia
was used by Aristotle to denote “a self-
seeking pursuit of political office by un¬
fair means,” Arndt, p. 309). Their real
interest was to win against Paul and in
the process to annoy him in prison. Thlip-
sis, affliction, literally means friction. “To
rouse friction by one’s chains” is a vivid
way of portraying the consternation of a
person who cannot rectify a situation be¬
cause of some limitation which has been
placed upon him.

18. But what was Paul’s reaction? Re¬
gardless of the motive, if Christ was
being preached, he rejoiced. Even though
the Gospel may have been used as a
camouflage for personal gain, it was still
“the power of God unto salvation.”
Michael understimates the apostle when
he says that “Paul’s spirit was fretful
as he wrote” and that 1:18 was “a de¬
liberate attempt ... to curb his agitated
spirit” (op. cit., p. 45). And will rejoice

760

PHILIPPI ANS 1:19-22

19. For I know that this shall turn to my
salvation through your prayer, and the sup¬
ply of the Spirit of Jesus Christ,

20. According to my earnest expectation
and my hope, that in nothing I shall be
ashamed, but that with all boldness, as al¬
ways, so now also Christ shall be magnified
in my body, whether it be by life, or by
death.

21. For to me to live is Christ, and to die
is gain.

22. But if I live in the flesh, this is the
fruit of my labor: yet what I shall choose I
wot not.

does not belong to verse 18 as express¬
ing a strong determination not to lapse
into irritation at the deceptive conduct
of his antagonists, but introduces the
further grounds for rejoicing given in
verses 19,20.

V. Life or Death? 1:19-26.

While the apostle's personal desire
was to go home to Christ, the need of
the church convinced him that he would
soon be released and continue working
for their advancement in the faith.

19. Paul believed that the present op¬
position would work out for good be¬
cause the Christians were praying. As a
result, the Spirit of Jesus Christ (the
Holy Spirit, not a Christlike spirit)
would grant a bountiful supply of that
which was necessary for the existing
emergency. Soteria is best taken as de¬
liverance (RSV) from prison, although
many commentators understand it in a
wider sense. Some detect a quotation
from Job 13:16 (LXX), and interpret
Paul's hope of vindication as resting on
his consciousness of integrity (cf. Michael,
in loc.). 20. Apokaradokia, earnest ex¬
pectation, is a striking word, perhaps
coined by Paul. Literally it means to
look intently into the distance with out¬
stretched head. The apostle's expecta¬
tion was twofold: that he would not be
ashamed (i.e., be disappointed by the
failure of divine help), and that Christ
would be magnified (note the sensitive
substitution of the third person passive
for the first person active) in his body
(the natural sphere for the outward ex¬
pression of the inner man). The em¬
phasis upon now implies that the hour
of crisis was near. Whether by life or by
death does not reflect indifference on
Paul's part about his fate but concern
that in either case Christ be honored.

21. Paul's own life had been so com¬
pletely taken up into the person and
program of his Lord that he could say,
For to me to live is Christ. Christ was
the sum total of his existence. To die
is gain because in the absence of life's
limitations union with Christ will be
completely realized. No sense of world¬
weariness should be read into these words.
22. The lack of continuity within verse
22 reflects Paul's perplexity. Of the sev¬
eral possibilities, the elliptical construc¬
tion — If, however (it is granted to me)
to live in the flesh, this (will result in)
fruitful labor for me—is preferable. The
choice of flesh instead of ‘'body” em-

761

PHILIPPIANS 1:23-27

23. For lamina strait betwixt two, hav¬
ing a desire to depart, and to be with Christ;
which is far better:

24. Nevertheless to abide in the flesh is
more needful for you.

25. And having this confidence, I know
that I shall abide and continue with you all
for your furtherance and joy of faith;

26. That your rejoicing may be more
abundant in Jesus Christ for me by my com¬
ing to you again.

27. Only let your conversation be as it be-
cometh the gospel of Christ: that whether 1
come and see you, or else be absent, I may
hear of your affairs, that ye stand fast in one
spirit, with one mind striving together for
the faith of the gospel;

phasizes the weak and transitory nature
of physical life. Paul does not venture
to decide between the alternatives (in
this context gndrizd means “to make
known one’s decision”), but will leave
it with the Lord.

23. 1 am immobilized by two oppos¬
ing considerations. Stjnechomai (1 am in
a strait) is a strong expression meaning
“to be held together.” With the addi¬
tion of betwixt two, it means “hemmed
in and under pressure from both sides.”
Contemplating the possibility of either
release or the sword, Paul is prevented
from inclining in either direction. His
personal desire is to depart (analyd pic¬
tures a vessel weighing anchor or a
soldier breaking camp; it is a euphemism
for “to die”) and be with Christ. That
would be by far the best—a doubly
strengthened comparative (“a bold ac¬
cumulation,” Moule, op. cit.) expressing
the surpassing excellence of being with
Christ. 24. The greater obligation is to
continue on in this present life. The
preposition compounded with the simple
vero, epi — mend, gives it the special
thought of persistence. Personal desire
gives way to spiritual need.

25. Persuaded of this (i.e., the total
thrust of w. 19-24), Paul knows (per¬
sonal conviction, not prophetic insight)
that he shall abide and remain beside
(to serve) them. The result will be joy¬
ful progress (the two nouns can hardly
be separated) in the faith (both objective¬
ly — the creed and subjectively — the be¬
liever’s apprehension). 26. So that marks
a specific purpose—the giving to them of
an abundant ground for boasting. Even
in English, “boasting” may mean “speak¬
ing in exulting language of another.” In
Christ is the sphere of their glorying. In
me is the occasion, explained by the foL
lowing phrase as by my return.

VI. Exhortation to Steadfastness. 1:27-
30.

Lest their boasting lead to careless¬
ness in the conflict against paganism,
Paul sounds a note of warning. With
unity and steadfastness they were to go
on contending for the faith.

27. They were to live as worthy citi¬
zens of the kingdom of heaven. Paul’s
use of politeuomai, “to live as a citizen;”
“to fulfill corporate duties,” instead of the
more usual peripated , <f to walk,” would be
noted and appreciated in a Roman colony
like Philippi. The word stresses the ef¬
fect of the Christian community in a

762

PHILIPPIANS 1:28-2:2

28. And in nothing terrified by your ad¬
versaries: which is to them an evident token
of perdition, but to you of salvation, and that
of God.

29. For unto you it is given in the behalf
of Christ, not only to believe on him, but
also to suffer for his sake;

30. Having the same conflict which ye
saw in me, and now hear to be in me.

CHAPTER 2

IF there be therefore any consolation in
Christ, if any comfort of love, if any fellow¬
ship of the Spirit, if any bowels and mercies,

2. Fulfil ye my joy, that ye be likeminded,
having the same love, being of one accord, of
one mind.

pagan society. Whether I come ... or
... am absent does not indicate doubt
concerning the future but is an attempt
to disengage them from undue depend¬
ence upon him. The thought of gladia¬
torial combat runs throughout these
verses: They are to take a firm stand
(steko), join in combat (synathled), and
not be frightened (ptyreomai , v. 28).
One spirit designates a unified offensive;
one soul (seat of affections) indicates that
unity must extend to inward disposition.

28. The verb, to be terrified, pictures
frightened horses about to stampede.
The opponents were not the Judaizers
but members of a violently hostile ele¬
ment at Philippi. The fearlessness of the
Christians was a clear omen to the ad¬
versaries that their attempts to thwart the
Gospel were futile and only led to their
own destruction. It also revealed to them
that God was on the other side (read¬
ing of your salvation, not to you of sal¬
vation). 29. It is given could be more
literally translated, It has been gracious¬
ly conferred (charizomai is the verb
form of charis , “grace”). “The privilege
of suffering for Christ is the privilege of
doing the kind of work for him that is
important enough to merit the worlds
counterattack” (Simcox, op. cit ., p. 61).
To suffer for Christ (in the interest of
his cause) is a favor granted only to
those who believe in him. 30. Connect
with verse 28 a. The Philippians were
involved in the same sort of conflict
(agon; cf. our word agony) in which
Paul had been (Acts 16:19 ft.) and still
was engaged.

VII. An Appeal to Christian Experi¬
ence. 2:1-4.

In four compact conditional clauses
Paul sets forth a powerful motive for
harmony in the Christian community.

1. First class conditional clauses (if)
assume the premise to be true, and the if
may often be translated since. Consolation
in Christ. Ground for appeal because
of being in Christ. Comfort of love. The
incentive furnished by the bond of love.
Fellowship of the Spirit. The mutual
concern effected by Cod's Spirit. Tender
compassion (joining the two nouns). An
appeal to human kindness. 2. Paul's joy
would be complete if the Philippians
would continue (note present tense) in
harmony of thought and disposition. The
apostle's earnestness is seen in his al¬
most redundant enlargement—by having
the same love and by being knit together

763

PHILIPPIANS 2:3-7

3. Let nothing be done through strife or
vainglory; but in lowliness of mind let each
esteem other better than themselves.

4. Look not every man on his own things,
but every man also on the things of others.

5. Let this mind be in you, which was also
in Christ Jesus:

6. Who, being in the form of God,
thought it not robbery to be equal with God:

7. But made himself of no reputation, and
took upon him the form of a servant, and
was made in the likeness of men:

in soul (sympsyche), considering the one
and same thing.

3. Selfish ambition (cf. 1:17) and vain
conceit (kenodoxia combines the two
words '‘hollow” and “opinion”) were the
headstrong and treacherous foes of the life
of the church. They must give way to
lowliness of mind (the Greeks took self-
assertion so much for granted that a
new word had to be coined) and thought¬
ful consideration (verb form, esteem) for
others (as) better than oneself (not nec¬
essarily as essentially superior but as
worthy of preferential treatment). Muller
describes humility as “insight into one’s
own insignificance” (op. cit ., p. 75). 4.
As humility (v. 3 a) is the antithesis of
vain conceit, consideration for others
(v. 4) is the antithesis of selfish ambition.

VIII. The Supreme Example of Self-
renunciation. 2:5-11.

Paul draws upon an early hymn of
the church which eloquently portrays
the divine condescension of Christ in His
incarnation and death in order to but¬
tress his appeal for self-forgetful and
sacrificial living. (For a recent and ex¬
cellent treatment of this much discussed
passage cf. V. Taylor, The Person of
Christ , pp. 62-79.) The interpretation
that follows sees a basic contrast between
the two Adams, and understands the
“self-emptying” of Jesus in terms of the
Suffering Servant (cf. A. M. Hunter,
Paul ana His Predecessors , pp. 45-51, for
an able presentation of this approach).
If it be remembered that the language
of 2:5-11 is that of poetry, not of
formal theology, many of the problems
raised by kenotic (lit., emptying) specu¬
lation will correctly appear as irrelevant
to the essential teaching of the passage.

5. Let this mind . . . (AV). Better,
Maintain that inner disposition towards
one another which was exemplified (the
verb must be supplied) by Christ Jesus.

6. Being in the form of God (AV). Better,
Though in his pre-incarnate state he pos¬
sessed the essential qualities of God , he
did not consider his status of divine
equality a prize to be selfishly hoarded
(taking harpagmos passively). Morphe ,
form, in verses 6 and 7 denotes a per¬
manent expression of essential attributes,
while schema , fashion (v. 8), refers to
outward appearance that is subject to
change.

7. But he emptied himself. Ekenosen
is not intended in a metaphysical sense
(i.e., that he gave up divine attributes),
but is a “graphic expression of the corn-

764

PHILIPPIANS 2:8-11

8. And being found in fashion as a man,
he humbled himself, and became obedient
unto death, even the death of the cross.

9. Wherefore God also hath highly ex¬
alted him, and given him a name which is
above every name:

10. That at the name of Jesus every knee
should bow, of things in heaven, and things
in earth, and things under the earth;

11. And that every tongue should confess
that Jesus Christ is Lord, to the glory of God
the Father.

pleteness of his self-renunciation” (M. R.
Vincent, A Critical and Exegetical Com¬
mentary on the Epistles to the Philip-
pians and to Philemon , p. 59). Note the
allusion to Isa 53:12, “he hath poured
out his soul unto death.” Christ emptied
himself by becoming a servant (the use
of morphe, form, here indicates the real¬
ity of his servanthood) and appearing
upon the scene as mortal man. Unlike the
first Adam, who made a frantic attempt
to seize equality with God (Gen 3:5),
Jesus, the last Adam (I Cor 15:47),
humbled himself and obediently accepted
the role of the Suffering Servant (cf. the
contribution of R. Martin in ExpT, March
’59, p. 183 f.). 8. The act of voluntary
humiliation did not stop with the In¬
carnation but continued to the ignomin¬
ious depths of death by crucifixion. The
omission of the article before staurou,
cross, emphasizes the shameful nature of
the death — even a cross death. (For the
Roman view of crucifixion cf. Cicero In
Verrem 5.66). He humbled himself.
He put aside all personal rights and in¬
terests in order to insure the welfare of
others.

9. As a consequence, God highly ex¬
alted him (the Ascension and its con¬
comitant glory) and graciously conferred
upon him the supreme name (either
Lohd, kurios, the OT name for God;
or to be understood in the Hebrew sense
of denoting rank and dignity). Verses
9-11 answer to verses 6-8, and are best
accounted for in the present context (the
interrupted exhortation is resumed at
2:12) as the remainder of a hymn origi¬
nally quoted for the thrust of its first
strophe. 10. Drawing from Isa 45:23,
where the Lord prophesies that universal
worship will one day be given him, the
author writes that in the name of Jesus
(not at y AV, which might suggest me¬
chanical genuflection at the mention of
the name, but in connection with all
the name represents) the totality of
created rational beings will pay due
homage. Those in heaven, on earth, and
underground is an expression of univer¬
sality and should not be forced to sup¬
port elaborate theories of classification.
11. The compound verb for confess
(exomologeo) may mean “confess with
thanksgiving”—although this would seem
strange if every tongue includes the lost
as well as the saved. Jesus Christ is Lord
is the earliest creed of the primitive
church (cf. Rom 10:9; I Cor 12:3). The
Lordship of Christ is the core of Chris¬
tianity.

765

PHILIPPIANS 2:12-16

12. Wherefore, my beloved, as ye have al¬
ways obeyed, not as in my presence only, but
now much more in my absence, work out
your own salvation with fear and trembling:

13. For it is God which worketh in you
both to will and to do of his good pleasure.

14. Do all things without murmurings
and disputings:

15. That ye may be blameless and harm¬
less, the sons of God, without rebuke, in the
midst of a crooked and perverse nation,
among whom ye shine as lights in the world;

16. Holding forth the word of life; that I
may rejoice in the day of Christ, that I have
not run in vain, neither labored in vain.

IX. Continued Exhortation. 2:12-18.

Christs great example of self-renunci¬
ation led Paul to admonish his Philip¬
pian brethren further.

12. My beloved. A favorite expression
(occurring twice in 4:1) that betrays a
warm love for his converts. He urges
them to work out their own salvation,
especially now in his absence. The pas¬
sage relates primarily to the community
rather than to the individual (cf. Michael,
op. cit.y p. 98 ft.). Salvation is cor¬
porate. The Philippians were to carry
through (katergazomai, keep on work¬
ing out, is continuous present) the de¬
liverance of the church into a state of
Christian maturity. Fear and trembling
seems to be an idiomatic expression for
a humble frame of mind (cf. I Cor 2:3;
It Cor 7:15; Eph 6:5). 13. Humility in
reference to their deliverance was in
place because, in spite of their co-opera¬
tion, it was God (note emphatic position)
who created within them both the will
and the power (he “energizes”— energed)
to do his pleasure (or, to promote the
good will , viz., harmony in the Philip¬
pian church).

14. The exhortation against murmur¬
ings and disputings (dialogismos is used
in the papyri to denote litigation) reflects
as a background the grumblings of the
Israelites in their wilderness wandering.
(However, to picture Paul as consciously
comparing himself with Moses as he
delivered his final injunctions is more
imaginative than probable.) 15. By not
grumbling they would become (ginomai)
blameless (before others) and innocent
(akeraios, lit., unadulterated — denoting
simplicity of charcter). Unblemished,
amdmos, is used almost invariably in the
LXX of sacrificial animals. A crooked
and perverse generation (an adaptation
of Deut 32:5) is a result of moral and
intellectual distortion. In this dark world
Christians are to shine as lights (cf. Mt
5:16).

16. If Paul is continuing the same
metaphor, epechontes y etc. will be trans¬
lated holding forth (like a torch held out
before the bearer) the word (that brings)
life; but if the final clause of verse 15
is parenthetical (Lightfoot) and the apos¬
tle is contrasting the Christians with the
perverse generation, it will be translated
holding fast. Run reflects the activity
of the stadium. Labor. Deissmann sees
here the discouragement of having woven
a piece of cloth only to have it rejected
(LAE, p. 317). Perhaps Herklotz is right
in referring to Paul as “the master of

766

PHILIPPIANS 2:17-25

17. Yea, and if I be offered upon the
sacrifice and service of your faith, I joy, and
rejoice with you all.

18. For the same cause also do ye joy, and
rejoice with me.

19. But I trust in the Lord Jesus to send
Timotheus shortly unto you, that 1 also may
be of good comfort, when I know your state.

20. For I have no man likeminded, who
will naturally care for your state.

21. For all seek their own, not the things
which are Jesus Christ's.

22. But ye know the proof of him, that, as
a ton with the father, he hath served with me
in the gospel.

23. Him therefore I hope to send pres¬
ently, so soon as I shall see how it will go
with me.

24. But I trust in the Lord that I also my¬
self shall come shortly.

25. Yet 1 supposed it necessary to send to
you Epaphroditus, my brother, and compan¬
ion in labor, and fellow soldier, but yo.ur
messenger, and he that ministered to my
wants.

the mixed metaphor” (H.G.G. Herklotz,
Epistle of St. Paul to the Philippians, p.
74).

17. A metaphor built on sacrificial rit¬
ual. The faith of the Philippians (and
all that involves in terms of life and
activity) was their sacrifice and priestly
service. Pauls lifeblood would be a
libation poured upon their offering. If
that was what the future held, then even
in this Paul rejoiced. He would rejoice
with diem (sygchaird) because a double
sacrifice afforded the opportunity for fur¬
ther fellowship. 18. They were to adopt
the same oudook and join their rejoic¬
ing with his.

X. Plans for Reunion. 2:19-30.

Paul hoped to send Timothy before
long with the news of the courts deci¬
sion and then to come himself as soon
as possible. In the meantime he would
send back Epaphroditus—their messenger
to Paul in his distress—to ease the Fhilip-
pians’ concern and restore their cheerful¬
ness.

19. Although the apostle had urged
them to take their own affairs in hand
(v. 12), he would not leave them with¬
out guidance. The purpose of sending
Timothy was that Paul might be cheered
(eupsyched , lit., to be stouthearted) by
news of them, and vice versa (implied
by I also). 20. No one. Not a sweeping
condemnation of his fellow laborers.
But of those available there was no one
who, like Timothy, would be genuinely
(gnesids, lit., born in wedlock; thus,
“like a brother”) concerned for their wel¬
fare. 21. Paul felt a bit like the ‘deserted’.
Elijah. 22. Timothy's character (dokime,
“approval gained through testing”) was
well known to the Philippians, because
they had observed him (Acts 16) as he
labored with Paul as a son with a father
in (the interest of) the gospel.

23. It is this one (note emphatic posi¬
tion of tout on), viz., Timothy himself,
whom Paul hoped (his plans were still
somewhat unsettled) to send as soon as
he could get a clear perspective (aphorao,
“to see,” means lit., to look from) on the
outcome of his imprisonment. 24. How¬
ever, he was persuaded that before long
(tacheds is a reasonably flexible term) he,
too, would come to them. In the Lord.
All Paul's plans were conditioned by his
relationship to Christ,

25. Epaphroditus ( charming) is one of
the most attractively heroic characters
of the NT. He had been delegated to
bring the gift of money (4:18) and to

767

PHILIPPIANS 2:26-30

26. For he longed after you all, and was
full of heaviness, because that ye had heard
that he had been sick.

27. For indeed he was sick nigh unto
death: but God had mercy on him; and not
on him only, but on me also, lest I should
have sorrow upon sorrow.

28. I sent him therefore the more care¬
fully, that, when ye see him again, ye may re¬
joice, and that I may be the less sorrowful.

29. Receive him therefore in the Lord
with all gladness; and hold such in reputa¬
tion:

30. Because for the work of Christ he was
nigh unto death, not regarding his life, to
supply your lack of service toward me.

serve Paul on behalf of the Philippians.
Paul calls him a brother (emphasizing
the bond of Christian family love), fel¬
low worker (a term borrowed from the
workshop and stressing the spirit of
comradeship), and fellow soldier (sys -
tratidtes pictures Christians lighting side
by side against the onslaughts of hea¬
thenism. Phillips translates, comrade-in-
arms). I supposed. In ancient correspond¬
ence it was customary for the writer
to adopt the reader's perspective (cf. also
I sent, v. 28). 26. Epaphroditus' eager
longing for the Christians back at Philip¬
pi had turned to distress upon his learn¬
ing that news of his illness had reached
them. The verb for full of heaviness (AV)
is usually derived from a demos , “not
at home,” viz., “not inwardly at home”;
hence distraught, beside oneself. It is
used, for instance, to portray the pro¬
found consternation of Gethsemane (Mk
14:33). 27. The apostle affirms the seri¬
ousness of the crisis. Epaphroditus' con¬
dition had been like death (taking para-
plesion , nigh to, adverbially). But God
had had mercy on them both: Epaphrodi¬
tus had recovered, and bereavement had
not been added to Paul's other concerns.
Sorrow upon sorrow means “wave upon
wave of distressing circumstances.” 28.
Rejoice again. The AV and RSV are mis¬
taken in taking again with the participle
seeing. Lightfoot (p. 124) translates, may
recover your cheerfulness. The allevia¬
tion of their anxiety would lessen Paul's.
Thus he sent Epaphroditus back more
quickly (or spoudaiateros may indicate
“with greater eagerness”; cf. RSV) than
he might have done.

29. Some commentators see a note of
apprehension in Paul's “letter of recom¬
mendation.” Would there not be some
at Philippi who would judge that, by re¬
turning prematurely, Epaphroditus had
deserted his charge? However, the verse
need not be taken as an appeal. Moule
suggests, “Accept him as my gift to you”
(p. 54). 30. He was worthy of honor be¬
cause in the fulfillment of his obligations
he almost died. Unto death reflects an
attitude like that of Christ (cf. same
phrase in 2:8). And this was in order
to complete their service to Paul. The
context shows that Epaphroditus' critical
condition was due to overexertion rather
than to persecution or the hazards of
the journey. Having gambled with his
life. From parabolos, “venturesome, reck¬
less.” In Alexandria there grew up an
association of men known as the Para-
holani. Among the hazardous duties of

768

PHILIPPIANS 3:1-3

CHAPTER 3

FINALLY, my brethren, rejoice in the Lord.
To write the same things to you, to me in¬
deed is not grievous, but for you it is safe.

2. Beware of dogs, beware of evil workers,
beware of the concision.

3. For we are the circumcision, which
worship God in the spirit, and rejoice in
Christ Jesus, and have no confidence in the
flesh.

this “suicide squad” was the nursing of
the sick during epidemics.

XI. An Interrupted Conclusion. 3:1-11.

As Paul begins to bring his letter to
a close, some sort of interruption breaks
his train of thought. When he returns
to dictating, he digresses to warn the
Philippians against Judaizers and self-
complacent antinomianism. By 4:4 (or
4:8) he has worked his way back to the
original theme.

1. Finally. W. S. Tindal is quoted as
saying that Paul is “the father of all
preachers who use ‘finally, my brethren
as an indication that they have found
their second wind” (Herklotz, op. cit. y
p. 16). The same things. Those central
truths of life and doctrine to which Paul
makes repeated reference. In the present
context they can refer to his teaching
ministry while with them or to prior cor¬
respondence of which we have no fur¬
ther information. The theory that one
such letter has found its way back into
the text and accounts for the abrupt
change in style and subject at 3:2 (or
3:1 b?) is by no means necessary to ex¬
plain what is at most only a “curious
digression” (Plummer, p. 66. Cf. “Lost
Epistles to the Philippians,” Lightfoot,
pp. 138-142; Vincent, xxxi f.).

2. The warning is not against three
types of people (e.g., heathen, self-seek¬
ing Christian teachers, and Jews), but
against one kind from three angles: their
character (dogs), conduct (evil workers),
and creed (concision. Cf. Robertson in
Abingdon Bible Commentary , p. 1246).
According to Mosaic law the dog was
an unclean animal (Deut 23:18). In East¬
ern cities he was a scavenger and usually
diseased — a “despised, shameless, and
miserable creature” (SBK, I, 722). Paul
reverses this term of contempt which had
long been applied to the Gentiles by
the Jews (cf. Mt 15:27) and says that it
is the Christians who are feasting at the
spiritual banquet table, while the Jews
are those who eat the “garbage of carnal
ordinances” (Lightfoot). The dogs are
either extreme Judaizers or antagonistic
Jews (the line becomes rather thin). With
a bitter play on words Paul designates
them the concision (katatome) rather
than the circumcision (peritome). They
are “those who mutilate the flesh” (RSV).
The verb is used in the LXX of cuttings
forbidden by Mosaic law.

3. Not they, but we are the true cir¬
cumcision. The new Israel is comprised,

769

PHILIPPIANS 3:4-8

4. Though I might also have confidence in
the flesh. If any other man thinketh that he
hath whereof he might trust in the flesh, I
more:

5. Circumcised the eighth day, of the
stock of Israel, of the tribe of Benjamin, a
Hebrew of the Hebrews; as touching the
law, a Pharisee;

6. Concerning zeal, persecuting the
church; touching the righteousness which is
in the law, blameless.

7. But what things were gain to me, those
I counted loss for Christ.

8. Yea doubtless, and I count all things
but loss for the excellency of the knowledge
of Christ Jesus my Lord: for whom I have
suffered the loss of all things, and do count
them but dung, that I may win Christ,

first, of those who worship by the Spirit
of God. That the early church made this
claim is most certainly implied in the verse.
The AV here follows the inferior read¬
ing, which, however, rather happily main¬
tains a contrast between that which is
external and that which takes place in
the domain of the spirit. Again, true
Israel is made up of those who boast
in Christ Jesus. Boast is a favorite expres¬
sion of Paul's. He uses it thirty times
in his epistles, though it appears only
twice elsewhere in the NT. Here the
meaning is “to glory” or “to exult.” Third,
the new Israel is made up of those who
have no confidence in the flesh, viz., in
external privileges.

4. The writer, for the moment, places
himself on the same ground as his antag¬
onists to show that even according to
their standards, he had superior ground
for confidence (taking pepoithesis ob¬
jectively). 5. Paul sets forth his creden¬
tials. Circumcised on the eighth day.
He was a true Israelite from birth (Ish-
maelites, whose Jewish blood was mixed
with Egyptian, were not circumcised un¬
til they were 13). He was no proselyte,
but of the stock of Israel. In fact, he be¬
longed to the honored tribe of Benjamin,
which gave to Israel its first king. In
contrast with Greek-speaking Jews (Hel¬
lenists), he came from a family that had
retained Hebrew customs and spoke the
Hebrew (or Aramaic) language. In ad¬
dition to these inherited privileges, there
were matters that had involved his per¬
sonal choice. In his relationship to the
Law he was a Pharisee — a “passionate
adherent of the strictest religious tradi¬
tion among the Jews” (Muller, p. 110).
6. Law righteousness. “Righteousness”
that consists in obedience to external
commands. Blameless. A remarkable
claim when one considers the minutiae
of Pharisaic legislation.

7. Whatever gains (note plural) Paul
may have had (the privileges mentioned
in vv. 5,6), he counted as loss (sing.).
They were worse than useless—actually
a hindrance—because they had to be un¬
learned. 8. Here the writer enlarges
the preceding thought and protects it
against misinterpretation. He says that
he is counting (present tense indicates
that v. 7 was no isolated and impulsive
act of the past) all things (not only his
former ground of confidence) as loss in
comparison with the surpassing worth
of “experiential knowledge of God”
(the key thought of w. 8-11). He not
only counted them as loss, but they were

770

PHILIPPIANS 3:9-13

9. And be found in him, not having mine
own righteousness, which is of the law, but
that which is through the faith of Christ, the
righteousness which is of God by faith:

10. That I may know him, and the power
of his resurrection, and the fellowship of his
sufferings, being made conformable unto his
death;

11. If by any means I might attain unto
the resurrection of the dead.

12. Not as though I had already attained,
either were already perfect: but I follow
after, if that I may apprehend that for which
also I am apprehended of Christ Jesus.

13. Brethren, I count not myself to have
apprehended: but this one thing I do , forget¬
ting those things which are behind, and
reaching forth unto those things which are
before,

actually confiscated. The AV regards
skyhalon as that rejected by the body,
i.e., dung. Lightfoot favors a derivation
from es kunas, “that which is thrown to
the dogs,” refuse (RSV). The motive for
this unprecedented volte-face was to
gain Christ.

9. Paul discounted all personal achieve¬
ment that he might be found in Christ.
The parallel clauses contrast works-
righteousness, which is based on law,
with faith-righteousness, which is given
by God. Here is Paul's most concise
statement of justification by faith. 10.
The passionate expression of Paul's deep¬
est longings. To know him is to exper¬
ience the power that flows from union
with the resurrected Christ and to enter
into fellowship with his sufferings (all
the hardships to be endured for the cause
of Christ; cf. Acts 9:16). That these are
two aspects of the same experience is
indicated by the single article in Greek.
Being conformed (pres, participle) to his
death further defines the experience as
one of continual dying out to self. 11.
If by any means. An expression of humil¬
ity, not of uncertainty. The resurrection
from (ek, “out of”) the dead is the resur¬
rection of believers, not a general resur¬
rection.

XII. The Homestretch. 3:12-16.

Lest he leave the impression of hav¬
ing already arrived, Paul carefully indi¬
cated that he was still very much in¬
volved in the race of life. This caution
against misinterpretation was called forth
by the spreading influence of complacent
perfectionists in the church at large.

12. That which Paul had not already
attained was the experience of complete
and final knowledge of his Lord (vv. 8-
11). Already perfect further defines his
goal. Perfection here would be full knowl¬
edge and perfect conformity. Verse 12 b
may be paraphrased, “but I press on
strenuously if somehow I may overtake
and lay hold of (katalambano is used in
the papyri of colonists appropriating land)
that for which I was taken captive (same
verb as above) by Christ Jesus on the
Damascus road.” God had a purpose in
Paul's conversion, and Paul desired in¬
tensely that it might be fully realized in
his experience. Many commentators take
epli ho to mean “because,” which would
then stress the motive (not the goal) of
Paul's exertion (cf. C.F.D. Moule, Idiom
Book, p. 132).

13. Verses 13,14 enlarge the thought

771

PHILIPPIANS 3:14-17

14. I press toward the mark for the prize of 3:12. The not yet state of Christian

of the high calling of God in Christ Jesus. perfection destroys complacency and de-

15. Let us therefore, as many as be per- mands strenuous pursuit. I myself may

feet, be thus minded: and if in any thing ye imply a contrast with the self-appraisal of

be otherwise minded, God shall reveal even others. The metaphor is one of a foot-

this unto you. race. The concise, but one thing, expresses

16. Nevertheless, whereto we have al- singleness of purpose and concentration

ready attained, let us walk by the same rule, effort (Michael, p. 160). I do is

let us mind the same thing. added in the English. Forgetting what lies

17. Brethren, be followers together of me, behind. The past accomplishments of his

and mark them which walk so as ye have us Christian career which might induce self-

for an ensample. satisfaction and a slackening of pace.

v * Straining forward graphically portrays a

runner who draws upon all his remaining
strength and stretches out toward the goal
(thus, our homestretch). 14. Mark (skopos,
from skoped, “to gaze at”). That upon
which the eye has been fixed. Distraction
would be fatal. (Some suggest that the
metaphor is that of a chariot race.) If ulti¬
mate perfection is the aim of the runner
(that which keeps him from deviating
from his course), it is also his prize. The
prize belongs to those who respond whole¬
heartedly to God’s upward call, (away
from self and toward new heights of
spiritual attainment) in Christ Jesus.

15. To be perfect. To be mature. In
the mystery religions it designated the
fully instructed as opposed to the novices.
There is no indication here of “reproach¬
ful irony” (so Lightfoot). Be thus minded.
Have this basic attitude of disposition,
i.e., that past success does not remove the
necessity for future striving. If in any¬
thing ye be otherwise minded, Paul adds
by way of encouragement. “If you are
not quite convinced that this point of view
should be applied to every area of life,
God will reveal even this unto you.” 16.
While the precise meaning of this com¬
pressed verse is doubtful, the general idea
is clear: “Let us not deviate from those
principles that have brought us safely to
our present stage of Christian maturity.”
The condition for future enlightenment is
to walk according to present light.

XIII. A Christian Commonwealth.
3:17-21.

The presence of those whose sensual
manner of life was undermining the ef¬
fectiveness of the Gospel led Paul to ex¬
hort the Philippians to imitate him and
others who also lived as citizens of the
heavenly state.

17. They were to join with one an¬
other in imitating Paul and the others
who, after close inspection (skoped; see
on v. 14), proved to be living on the same
high plane. Typos (ensample) was origi-

772

PHILIPPIANS 3:18 — 4:1

18. (For many walk, of whom I have told
you often, and now tell you even weeping,
that they are the enemies of the cross of
Christ:

19. Whose end is destruction, whose God
is their belly, and whose glory is in their
shame, who mind earthly things.)

20. For our conversation is in heaven;
from whence also we look for the Saviour,
the Lord Jesus Christ:

21. Who shall change our vile body, that
it may be fashioned like unto his glorious
body, according to the working whereby he
is able even to subdue all things unto him¬
self.

CHAPTER 4

THEREFORE, my brethren dearly beloved
and longed for, my joy and crown, so stand
fast in the Lord, my dearly beloved.

nally the mark left by a blow, and then a
“pattern” or “mold.” 18. Those here
described were not Judaizers (v. 2 ff.) nor
heathen (this would have elicited a dif¬
ferent reaction than weeping), but anti-
nomian libertines who were in some way
connected with the church. They misin¬
terpreted Christian liberty as freedom
from all moral restraint. They are (not
“live as”) the enemies (note definite arti¬
cle) of the cross. They were at enmity
with everything for which the cross stands.

19. Their end (better, destiny) is perdition,
the antithesis of salvation. Their god,
the supreme object of their concern, was
the belly. The reference is not only to
gluttony but to all sensual indulgences.
Their supposed liberty was really bond¬
age to shameful lusts, and they were
disposed to dwell on sordid and earthy
matters.

20. In contrast with these licentious
profligates, the mature Christians lived as
a colony of heavenly citizens whose tem¬
porary abode was on earth. While poli-
teuma (the only occurrence in the NT)
may indicate the pattern of life followed
by a citizen (thus AV, conversation), here
it means the state to which the citizen
belongs (commonwealth , RSV). Roman
citizens living at the outpost of Philippi
would immediately grasp the point.
Apekdechometha (rather mildly translated
as we look, AV, or we await , RSV) de¬
notes eager expectation. Inscriptions shbw
that sotcr , savior, was widely used in the
Greco-Roman world to designate kings
and emperors. Here it extends the pre¬
ceding metaphor and reflects the attitude
of the primitive church toward the return
of Christ.

21. At his appearance Christ will re¬
fashion (metascnematizo) our lowly body,
the body which now clothes our lowly
state of mortal existence. Not vile body ,
as if Paul shared the Stoic contempt for
all things material. That it may be con¬
formed (symmorphon; for schema and
morphdy cf. 2:6) to his glorious body, the
body in which Christ is clothed in his glo¬
rified estate. This transformation requires
an act of supernatural power, that very
power necessary to bring about universal
dominion. Energia is used only by Paul
and nearly always denotes God in action.

XIV. Apostolic Advice. 4:1-9.

The apostle admonishes two women to
drop their differences, shows that prayer
is the cure for anxiety, and urges a more
noble sphere for the life of the mind.

773

PHILIPPIANS 4:2-7

2. I beseech Euodias, and beseech Syn- 1. Therefore. In view of your heavenly

tyche, that they be of the same mind in the citizenship and the glorious transforma-
Lord. tion it will involve. The exhortation to

3. And I entreat thee also, true yokefel- stand fast is both a conclusion to chapter

low, help those women which labored with 3 and an introduction to what follows,

me in the gospel, with Clement also, and Note the six terms of endearment in this

with other my fellow laborers, whose names one verse. Stephanos, crown, was a woven

are in the book of life. wreath awarded to a winning athlete. It

4. Rejoice in the Lord always: and again I was also used of the garland placed on the

say, Rejoice. head of a guest at a banquet. Thus it

5. Let your moderation be known unto all signified both triumph and festivity,

men. The Lord is at hand. 2. Euodia (not Euodias, AV, which is

6. Be careful for nothing; but in every a mans name) and Syntyche were two

thing by prayer and supplication with prominent women in the Philippian

thanksgiving let your requests be made church who had lately begun to irritate

known unto God. each other. The repeated I beseech in-

7. And the peace of God, which passeth dicates Pauls impartiality. Be of the same

all understanding, shall keep your hearts and ohod. Cultivate harmony of thought and
minds through Christ Jesus. disposition (cf. 2:2). 3. do help effect the

reconciliation Paul appeals to Syzygos,
who, true to the meaning of his name,
was a genuine yokefellow. Syzygos is best
understood as a proper name taken by
some convert at baptism. If only an epi¬
thet, conjectures as to whom it designates
run all the way from Silas to Paul’s wife
— Lydia? Synethlesan. They labored
(fought) side by side, is a metaphor from
the arena (cf. 1:27). The mention of
Clement may be added to recall a specific
occasion. The reference to the book of
life, in which are listed the members of
the heavenly commonwealth, suggests
that Clement and others may have given
up their lives on this occasion.

4. Chairete was the common expression
for farewell. The addition always indi¬
cates that Paul had its deeper meaning,
rejoice, in mind. The repetition suggests
that conditions at Philippi were such as
to make such an exhortation seem unrea¬
sonable. Christians can be commanded to
rejoice, because their ground for rejoicing
is not in circumstances but in the Lord.

5. The somewhat elusive epic ikes, mod¬
eration (AV), indicates readiness to listen
to reason, a yieldingness that does not re¬
taliate. The motive for this “sweet reason¬
ableness” is the imminent return of Christ.
The Lord is at hand. The watchword of
the early church (cf. the Aramaic equiva¬
lent, maran atha, in I Cor 16:22).

6. The hostility of heathendom (cf.
1:28) would give rise to anxiety. This was
to be dispelled by prayer. “To care is a
virtue, but to foster cares is sin” (Muller,
op. cit., p. 141). In everything. Anything
sufficient to cause anxiety if not prayed
about. With thanksgiving. Thankfulness
for what God has already done is the
proper spirit in which to make new re¬
quests. 7. The peace of God is that tran-

774

PIIILIPPIANS 4:8-10

8. Finally, bretliren, whatsoever things
are true, whatsoever things are honest, what¬
soever things are just, whatsoever things are
pure, whatsoever things are lovely, what¬
soever things are of good report; if there he
any virtue, and if there he any praise, think
on these things.

9. Those things, which ye have both
learned, and received, and heard, and seen in
me, do: and the God of peace shall be with
you.

10. But I rejoiced in the Lord greatly,
that now at the last your care of me hath
flourished again; wherein ye were also care¬
ful, but ye lacked opportunity.

quillity of spirit that God enjoys and only
God can give. The phrase, which passes
all understanding, is usually taken as in¬
dicating the utter inability of man's mind
to fathom Gods peace. More probably it
means that Gods peace far surpasses all
our careful planning and clever ideas as
to how we can resolve our own anxieties.
Shall keep. Phroured , “keep,” is a military
term meaning “to guard or garrison.” With
striking metaphor Paul here portrays the
peace of God as a sentinel standing watch
over the citadel of man's inner life —
mind, will, and affections.

8. In this “paragraph on mental health”
(Simcox) Paul draws up a list of virtues
which might well have come from the pen
of a Greek moralist. Two of the eight do
not occur elsewhere in the NT, and one
occurs only here in Pauls writings. True.
Belonging to the nature of reality. Honest.
Worthy of reverence, august. Just. In ac¬
cordance with the loftiest conception of
what is right (Michael). Pure. Not mixed
with elements that would debase the soul.
Lovely. That which inspires love. Of good
report. Better than this rather tame trans¬
lation is that which has a good ring
(Michael). If there be any virtue. Light-
foot paraphrases, “Whatever value may re¬
side in your old heathen conception of
virtue” (p. 162), in order to stress Paul’s
concern not to omit any possible ground
of appeal. They are to take into account
(logizomai; AV, think on) these virtues
of pagan morality. 9. In addition they are
to keep on practicing (AV, do; the impera¬
tive prassete is present tense) all the dis¬
tinctively Christian etJhics and morality
they have learned from the apostle’s life
and teaching. Not only the “peace of God”
(v. 7) but also the God of peace will be
with them.

XV. Appreciation for the Gift. 4:10-20.

To borrow Paul’s expression, now at
length he thanks them formally for their
gift. While not dependent upon the gift,
or even seeking it, he rejoices in that such
sacrifices are pleasing to God and bene¬
ficial for the giver.

10. If Philippians were actually a
“thank you letter,” we would expect words
of appreciation much sooner. That they
appear almost as a postscript lends plau¬
sibility to Michael’s conjecture that Paul
had already paid his thanks and was now
clarifying some statement that had evi¬
dently caused offense (p. xxi f.; p. 209 ff.).
Anathald, “to cause to bloom again,”
pictures a tree putting on new foliage in

775

PHILIPPIANS 4:11-19

11. Not that I speak in respect of want:
for I have learned, in whatsoever state I am,
therewith to be content.

12. I know both how to be abased, and I
know how to abound: every where and in all
things I am instructed both to be full and to
be hungry, both to abound and to suffer
need.

13. I can do all things through Christ
which strengthened! me.

14. Notwithstanding, ye have well done,
that ye did communicate with my affliction.

15. Now ye Philippians know also, that in
the beginning of the gospel, when I departed
from Macedonia, no church communicated
with me as concerning giving and receiving,
but ye only.

16. For even in Thessalonica ye sent once
and again unto my necessity.

17. Not because I desire a gift: but I de¬
sire fruit that may abound to your account.

18. But I have all, and abound: I am full,
having received of Epaphroditus the things
which were sent from you, an odor of a
sweet smell, a sacrifice acceptable, well¬
pleasing to God.

19. But my God shall supply all your need
according to his riches in glory by Christ
Jesus.

the spring. Some, to avoid what seems to
be a mild reproach, understand flourished
again as indicating recovery from a
period of dire poverty. The lack of op¬
portunity would then be a lack of means.
However, it probably means that no one
was available for the trip.

11. Paul quickly corrects any false im¬
pression that he is complaining of want.
Autarkes. Content. Better, self-sufficient.
A favorite term of the Stoics, who con¬
ceived of man as possessing the intrinsic
ability to resist all external pressures. 12.
In any and all circumstances (no matter
how distressing any one might be or how
comprehensive the sum of them all) Paul
had Deen initiated (a technical term in the
I mystery religions) into the secret of fac-
| ing both lack and abundance. 13. The
profound difference between Paul and the
Stoics is that while they held themselves
to be ^//-sufficient, Paul's sufficiency lay
in Another — the One who infuse[d]
strength in him (AV, strengtheneth me).

14. Nevertheless, in unitedly entering
into fellowship with his misfortune, the
Philippians had done a noble thing
(kalds; ho kblos is the renowned Greek
concept of “the beautiful”).

15. The beginning of the gospel. When
the Gospel was first proclaimed in Mace¬
donia. When I departed probably refers
to a gift given at the time of departure
(cf. Acts 17:14) rather than subsequently
(in which case see II Cor 11:9). Giving
and receiving. The first of several allusions
to financial transactions. It may be a
gentle reminder that material payment for
spiritual goods is not at all out of line (cf.
I Cor 9:11). 16. Almost before he was
out of sight (even in Thessalonica; cf.
Acts 17) they had more than once sent
him help.

17. Again he was anxious not to leave
the impression that he coveted their ma¬
terial help. What he really desired was
“the interest that accumulates in this way
to (their) divine credit" (Moffaitt). Or, less
technically, fruit may be that greater “ca¬
pacity for human sympathy” (Scott in IB,
XI, 126) which is the inevitable result
of sacrificial living. 18. Apechd. Possibly,
“paid in full” (so used in the papyri, MM,
p. 57), or “I have all that I could wish
for” — in fact, he continues, even more.
Osme euodias , an odor of a sweet smell,
is used frequently in the LXX for an of¬
fering pleasing to God (cf. Gen 8:21).

19. As you have responded to my
needs, so my God shall supply all of
yours. A tit-for-tat arrangement that offers
little comfort for “close” Christians. In

776

PHILIPPIANS 4:20-23

20. Now unto God and our Father be glory. Either "in a glorious manner,” or

glory for ever and ever. Amen. eschatologically, "in the glorious future

21. Salute every saint in Christ Jesus. The age.” According to his riches. On a scale

brethren which are with me greet you. commensurate with his wealth. In Christ

22. All the saints salute you, chiefly they Jesus. In union with the One who medi-

that are of Caesar’s household. ates Gods blessings to man. 20. Unto

23. The grace of our Lord Jesus Christ be God and our Father. Better, to God, even

with you all. Amen. our Father! It is the thought of God’s

fatherly care that gives rise to the dox-

It was written to the Philippians from Rome by ology. For ever and ever. Literally, unto
Epaphroditus. the ages of the ages — an endless suc¬

cession of indefinite periods.

XVI. Greetings and Benediction. 4:21-
25.

21. Probably added by Paul’s own
hand (cf. Gal 6:11). Saint. Only here in
the NT does hagios occur in the singular
(fifty-seven times in the plural), and even
here it is prefaced by every— a strong
reminder that Christianity is essentially a
corporate affair. Those whom Paul
commands to do the greeting are prob¬
ably the elders of the church, who would
read the letter aloud to the congregation.

22. Both Paul’s personal companions
(brethren, v. 21) and the entire church
(all the saints) send their greetings. Those
of Caesar’s household. Not (as formerly
thought) the emperors family, but all

• those employed in the service of the

government. As these were not confined
to Rome, the expression does not argue
a Roman origin for the epistle. Synge de¬
tects a touch of humor: the English eu¬
phemism for a prisoner is "his majesty’s
guest” (Torch Series , p. 49).

23. Grace ... be with your spirit (note
singular). Even in the benediction the
central theme of harmony reappears.

777

PHILIPPI ANS

BIBLIOGRAPHY

Herklotz, H. G. G. Epistle of St. Paul
to the Philippians. London: Lutter¬
worth Press, 1946.

Kennedy, H. A. "The Epistle to the
Philippians,” The Expositors Greek
Testament. Edited by W. Robertson
Nicoll. Vol. III. Grand Rapids: Wm.
B. Eerdmans Publishing Co., n.d.

Lightfoot, J. B. Saint PauVs Epistle to
The Philippians. London: The Mac¬
millan Co., 1868 (12th ed., 1896).

Michael, T. H. The Epistle of Paul to
the Philippians (The Mojfatt New
Testament Commentary). London:

Hodder and Stoughton, 1928.

Moule, H. C. G. The Epistle of Paul the
Apostle to the Philippians (Cambridge
Greek Testament for Schools and Col¬
leges). Cambridge: The University
Press, 1897.

Muller, J. J. The Epistles of Paul to the
Philippians and to Philemon (The New
International Commentary on the New
Testament). Grand Rapids: Wm. B.
Eerdmans Publishing Co., 1955.

Scott, E. F. The Epistle to the Philip¬
pians (The Interpreters Bible). New
York: Abingdon Press, 1955.

Simcox, C. E. They Met at Philippi. New
York: Oxford University Press, 1958.

Vincent, M. R. A Critical and Exegetical
Commentary on the Epistles to the
Philippians and to Philemon (The In¬
ternational Critical Commentary).
Edinburgh: T. & T. Clarke, 1897.

Significant works published since this
commentary was written:

Beare, F. W. The Epistle to the Philip¬
pians (Harpers New Testament Com¬
mentaries). New York: Harper &
Brothers, 1959.

Hunter, A. M. The Letter of Paul to the
Philippians (The Laymans Bible Com¬
mentary). Vol. 22. Richmond: John
Knox Press, 1959.

Martin, R. P. The Epistle of Paul to the
Philippians (Tyndale New Testament
Commentaries). Grand Rapids: Wm.
B. Eerdmans Publishing Co., 1959.

778

THE EPISTLE
TO THE COLOSSIANS

INTRODUCTION

The Occasion. First century Colosse,
an ancient but declining commercial cen¬
ter some hundred miles eastward from
Ephesus, was situated on the Lycus Val¬
ley caravan route, near the cities of
Laodicea and Hierapolis (cf. Col 4:13).
Although an earlier evangelization (by
the Galatian Christians?) cannot be ex¬
cluded, the Colossians may have first
heard the Christian message during Paul’s
Ephesian ministry (c. a.d. 53-56; cf. Acts
19:10).

Paul possibly passed through Colosse
on his way to Ephesus, but he was per¬
sonally unacquainted with the Chris¬
tians there (cf. Col 2:1). His co-worker,
EpaphraSj who ministered to this church,
visited the apostle and made known to
him both the progress of the believers
and an erroneous teaching that was sub¬
verting them.

Jews had been resident in this prov¬
ince of Phrygia for two centuries (Jos
Antiquities 12. 147). Evidently less than
orthodox, they receive this comment in
the Talmud: “The wines and baths of
Phrygia had separated the ten tribes
from their brethren” (Shabbath, 147b).
The accommodation to Gentile practices
left its mark on Jews embracing Chris¬
tianity. In the bordering province of
Galatia the infant faith was threatened
by legalism, a Judaizing heresy; here, as
in Ephesus (cf. Acts 19:14,18), the
danger lay in a Jewish-Hellenistic reli¬
gious syncretism. To meet the former
situation Paul had earlier addressed an
epistle to the Galatians; to meet the
equally grave peril in Colosse he wrote
the present letter.

The Heresy at Colosse. In the church
of the second century there appeared
a heretical movement known as Gnosti¬
cism. Some of its basic principles were
already known in the first century, not
only in the Christian church but in the
Judaism of the Diaspora as well (cf. R.
McL. Wilson, The Gnostic Problem; C.
H. Dodd, The Interpretation of the
Fourth Gospel , p. 97 ff.; Rudolf Bult-
mann, “Gnosis,” Bible Keywords, II).
This incipient Gnosticism was more a

religio-philosophical attitude and ten¬
dency than a system, and it could adapt
itself to Jewish, Christian, or pagan
groups as the occasion required. Never¬
theless, certain ideas appear to be gen¬
erally characteristic of the Gnostic mind:
metaphysical dualism, mediating beings,
redemption through knowledge or gnosis.
All religions, Gnostics held, which are
manifestations of one hidden verity,
seek to bring men to a knowledge of
the truth. This knowledge or gnosis is
not intellectual apprehension but the en¬
lightenment derived from mystical ex¬
perience. Because man is bound in the
world of evil matter, he can approach
God only through mediating angelic
beings. By the aid of these powers and
through allegorical and mythical inter¬
pretations of the sacred writings, spir¬
itual enlightenment can be achieved and
one’s redemption from the world of sin
and matter be assured.

Naturally and perhaps inevitably some
in the early church sought to enrich or
accommodate their faith to current re¬

ligious ideasi converts with an imperfect
grasp ot Christianity may unconsciously
have merged earlier beliefs with Chris¬
tian concepts. This may well have been
the origin of the Gnostic influences that
appeared in a number of the Pauline
churches. In Corinth, for example, the
desire for speculative wisdom (I Cor
1:7ff.) and the disregard for the body
(reflected in the denial of resurrection,
in asceticism, and in sexual license; cf.
I Cor 15:5,7), represent a Gnostic at¬
titude.

The Colossian heresy combined Jew¬
ish and Hellenistic elements. Dietary and
Sabbath observances, circumcision rites,
and probably the mediatorial function
of angels are reminiscent of Jewish prac¬
tice and belief (Col 2:11,16,18); the
emphasis on “wisdom” and “knowledge,”
the pleroma of cosmic powers, and the
abasement of the body reflect Greek
thought (2:3,8,23). Some Jewish con¬
verts probably brought th is mixture from
a heterodox Judaism and developed it
further after they became Christians.

In a strategy used elsewhere, Paul

779

COLOSSIANS

takes the terminology of the errorists to
attack their teaching and, in the process,
develops the doctrine of the ‘cosmic
Christ.’ In Christ, the one mediator,
dwells all wisdom and knowledge; in his
death and resurrection all powers of the
cosmos are defeated and subjected to
himself (2:3,9,10,15). Any teaching
which detracts from the centrality of
Christ under the pretense of leading men
to maturity and perfection is a perversion
that threatens the very essence of the
faith. The apostle thus identifies and ex¬
poses the root of the error at Colosse.

Origin and Date. Colossians, like Ephe¬
sians, Philippians, and Philemon, was
written from prison and was delivered
with the Epistle to Philemon and (pos¬
sibly) Ephesians by Tychicus and Onesi-
mus (4:3, 7-9; Phm 12; Eph 6:12). The
mass of early tradition fixes its origin
in Rome during the imprisonment of
Acts 28 (c. a.d. 61—63). Although this
view remains dominant, a number of
scholars suggest that earlier imprison¬
ments in Caesarea (c. a.d. 58-60) or
Ephesus (c. a.d. 55/56) offer a more
likely occasion for the writings. Caesarea
has few advocates today, but the Ephe¬
sian imprisonment theory has attracted
considerable attention. It has been most
recently argued by G. S. Duncan (St.
Pauls Ephesian Ministry ), who points
out that: (1) Second Corinthians (6:5;
11:23), written at the close of the
Ephesian ministry, indicates that Paul
had been in prison a number of times
unmentioned in Acts; if I Cor 15:32 is
interpreted literally, as seems most rea¬
sonable, at least one of these imprison¬
ments occurred in Ephesus. (2) The visit
of Epaphras (Col 1:7; 4:12) and the
presence of the runaway slave Onesimus
are more in keeping with an Ephesian
setting than with far distant Rome. (3)
Paul plans a visit to the Lycus Valley
upon his release (Phm 22), but accord¬
ing to tradition Paul proceeded west¬
ward to Spain after the Roman im¬
prisonment (cf. Rom 15:24). Duncan’s
arguments have been more persuasive
in the case of Philippians, but the view
remains a live option for the other
Prison Epistles as well. Those continuing
to favor the Roman origin consider the
arguments for other cities given above
as inconclusive, and point to the weight
of early tradition and to a more de¬
veloped theology (especially) in Colos¬
sians and Ephesians. Could it have been

propounded at such an early date as the
Ephesian ministry?

Authorship. The Pauline authorship
continues to be denied in some quarters,
but the majority opinion is in the other
direction. A few students, influenced by
the fact that one-fourth of Colossians
is found in Ephesians, have viewed the
former as an expanded version of genu¬
ine Pauline correspondence. The rela¬
tion between the two letters, however,
is adequately and most easily explained
as the—conscious or unconscious—work¬
ing of the mind of the apostle himself as
he writes upon similar themes.

Chief objections to Pauline author¬
ship have been these: (1) The thought
and emphasis of the letter do not con¬
form to that of Romans, Corinthians,
and Galatians; (2) The Colossian heresy
could not possibly have developed so
quickly. It is a mistake, however, to ap¬
proach Paul as if his mind were in a
strait jacket; changed circumstances of¬
fer a satisfactory answer for the change
of theme and vocabulary. Recent in¬
vestigations have shown quite conclusive¬
ly that Gnosticism, at least in the in¬
cipient form appearing in Colossians,
was already a potent force in the first
century. The unanimous and early voice
of church tradition joins the majority
of present-day scholars in affirming the
genuineness of the letter; one- may place
considerable confidence in this verdict.

Themes and Development of Thought.
The structure of the epistle follows the
familiar Pauline pattern, in which a doc¬
trinal section (what to believe) is fol¬
lowed by an exhortation (how to act).
In opposing false teaching, Paul em¬
phasizes the exalted nature of the lord -
ship of Tesus Christ and its significance

lor those who have been joined to Him.
As lord of creation, Jesus embodies the
fullness of deity; as head of the Church
and reconciler of his people, he effective¬
ly mediates in his person the redemp¬
tive relation of man to God (Col 1:15-
22; 2:9). To establish the sole sufficiency
of Jesus as Lord and Redeemer (in op¬
position to the Gnostic substitution of
redeeming disciplines and a plerdma y or
plenitude, of mediating powers), Paul
stresses both aspects of Christs char¬
acter.

Important in this regard is the con¬
cept of the ‘Body of Christ/ with which
the Colossians undoubtedly were familiar
(1:18,24; 2:17; 3:15). This mysterious

780

COLOSSIANS

and unique relationship, which is ex¬
clusive of every other, makes anathema
any belief or practice that displaces the
centrality of Jesus as Redeemer and Per-
fecter of his people. The ‘Body of Christ’
is a motif deeply embedded in die sub¬
structure of New Testament theology.
Some have sought its origin in the thought
of Paul, but probably its roots lie in the
teaching of the Lord himself (cf. Mk
14:58; Jn 2:19-22; E. E. Ellis, Paul's Use
of the Old Testament , p. 92). Members of
a community conceived of as parts of a
body was a metaphor not unknown in
the Greek world, e.g., among the Stoics.
Paul’s use of the figure, however, goes
beyond mere metaphor and is to be un¬
derstood in the framework of the ancient
and realistic Hebrew concept of corporate
solidarity (see R. P. Shedd, Man in
Community).

In I Cor 12:12-21 the ‘body (of
Christ) is pictured as including the
‘head’. Hence a Christian can be de¬
scribed as an eye or an ear as well as a
hand. In Colossians and Ephesians, where
Christ is described as the ‘head’ of the
body, the image, at first, appears to be
substantially altered. If so, the diverse
imagery is an accommodation to the
apostle’s desire to emphasize in these
epistles the intimate relation of Christ
to His people and not simply a long¬
time development of his earlier concept.
In the complex of images Paul uses, each
must be understood within its own
framework and "a single over-all con¬
ceptual analysis will be about as useful
for the interpretation of the apostle’s
writings as a bulldozer for the cultiva¬
tion of a miniature landscape garden”
(A. Farrar, The Glass of Vision, p. 45).

It is probable, however, that the di¬
vine Head is not a variant image of the
‘Body’ at all, but rather a complemen¬
tary image. The concept of Christ as the
head (kephale) of the Church is analo¬
gous to that of I Cor 11:3: “Christ is the
head of every man.” More specifically:
“The husband is the head of the wife,
even as Christ is the head of the church:
... he is the saviour of the body” (Eph
5:23). The *head’ imagery, as it relates
to Christ and the Church, is to be un¬
derstood in terms of the husband-wife
analogy. It expresses Christ’s union with
the Church, for the husband and wife
are ‘one flesh.’ But, more importantly,
it pictures Christ’s distinction from, his
authority over, and his redemption of

his body, the Church (cf. Col 2:10).
The definition of the Church as the ex¬
tension of the Incarnation does not re¬
flect sufficiently this aspect of the Pauline
imagery.

In the Pauline writings the Chris¬
tian’s relation to the new age is viewed
both as a past event and as a future
hope. In the past, Christians were cru¬
cified with Christ, raised to new life,
translated into his kingdom, glorified,
and made to sit with him in heaven
(Eph 2:5-7; Col 1:13; 2:11-13; Rom
8:30). Yet Paul, toward the end of his
life, expressed his yearning to “blow
him, and the power of his resurrection,
and the fellowship of his sufferings,
being made conformable unto his death;
if by any means I might attain unto the
resurrection of the dead” (Phil 3:10-14).
The meaning of these different chrono¬
logical perspectives, and their relation¬
ship, is of central importance for un¬
derstanding Paul’s thought-world (cf. E.
E. Ellis, Paul and His Recent Inter¬
preters, pp. 37-40). Briefly, we may
suggest that the concept of the
‘Body of Christ’ provides a clue to their
meaning. When Paul speaks of Christians
having died and risen to new life, he
speaks of a corporate reality experienced
by Jesus Christ individually in>.D. 30,
but mediated to the Christian corporate¬
ly by the indwelling Spirit. Having been
incorporated into Christ’s body and des¬
tined to be conformed individually to
Christ’s image, the Christian is now to
actualize in his individual life the. “in
Christ” life into which he has been
brought. While the self in its mortality
will “put on immortality” only at the
parousia, the Lord’s return, (I Cor
15:51-54), the self in its ethical and
psychological expression begins to ac¬
tualize the new-age realities in the pres¬
ent life: “If ye be dead with Christ . . .
why . . . are ye subject to ordinances?”
“If ye then be risen with Christ, seek
those things which are above.” “Ye
have put off the old man . . . and have
put on the new. . . . Put on therefore
kindness ...” (Col 2:20; 3:1,9,10).
The character and mind of Christ and,
in the resurrection, his immortal life are
to be realized in his Body. Within this
framework Paul’s ‘exhortation’ is seen to
be intimately related to his theological
teaching.

781

COLOSSIANS

OUTLINE

I. Introduction. 1:1,2.

II. The nature of Christ’s lordship. 1:3—2:7.

A. Thanksgiving for the Colossians’ faith in Christ. 1:3-8.

B. Prayer for their growth in Christ. 1:9-14.

C. Christ as Lord. 1:15-19.

1. Lord of creation. 1:15-17.

2. Lord of the new creation. 1:18,19.

D. Christ as God’s reconciler. 1:20-23.

1. Reconciler of all things. 1:20.

2. Reconciler of the Colossian Christians. 1:21-23.

E. Paul: Christ’s minister of reconciliation. 1:24-29.

1. Sharer of Christ’s sufferings. 1:24.

2. Proclaimer of the Christian mystery. 1:25-27.

3. Instructor of the saints. 1:28,29.

F. Paul’s concern for the Lycus Valley Christians. 2:1-7.

III. Christ’s lordship and the false teaching at Colosse. 2:8-3:4.

A. The sole sufficiency of Christ. 2:8-15.

1. Christ: Lord of every power and authority. 2:8-10.

2. Christ: Source of the Christian’s new life. 2:11-14.

3. Christ: Conqueror of all cosmic powers. 2:15.

B. The Colossians’ practices as a denial of Christ’s lordship. 2:16-19.

1. Fixation upon ritual, a retreat into the old age. 2:16,17.

2. Subservience to angelic powers, a departure from Christ. 2:18,19.

C. The Colossians’ practices as a contradiction of their corporate life in Christ.
2:20-3:4.

1. Death with Christ means death to the regulations of the old age.
2:20-23.

2. Resurrection with Christ demands a “new-age” world and life view
3:1-4.

IV. Christ’s lordship in the Christian life. 3:5—4:6. ^ _

A. The Christian imperative: Actualize individually the ‘in Christ’ reality.
3:5-17.

1. The character of the old age to be put off. 3:5-9.

2. The character of the new age to be put on. 3:10-17.

B. Special precepts. 3:18—4:6.

1. The Christian home. 3:18—4:1.

2. Prayer. 4:2-4.

3. Relation to non-Christians. 4:5,6.

V. Conclusion. 4:7-18.

A. Commendation of the bearers of the letter. 4:7-9.

B. Greetings from Paul’s co-workers. 4:10-14.

C. The apostle’s greetings and blessings. 4:15-18.

782

COLOSSI ANS 1:1

COLOSSIANS

CHAPTER 1

PAUL, an apostle of Jesus Christ by
of God, and Timotheus our brother.

COMMENTARY

I. Introduction. 1:1,2.

will _ _ 4 s a number of other letters-
II Corinthians, Philippians, I and II Thes-
salonians, Philemon—Paul associates Tim¬
othy in the salutation of Colossians, but
he reserves to himself the title apostle.
This term conveys the ideas of mission,
authorization, and responsibility. And its
NT meaning probably is to be derived
from the Hebrew word shalah , “to send.”
(See J. B. Lightfoot, St. Paul's Epistle to
the Galatians , p. 92 ff.; R. H. Rengs-
dorf, “Apostleship,” Bible Keywords II,
ed. J. R. Coates.) The substantive shali-
dh, a virtual equivalent of the NT word
“apostle,” is not uncommon in rabbinical
writings. It was primarily a legal term,
signifying authorized representation. As
in the modem law of agency, the one
sent was held to be equivalent to the
sender himself. To dishonor the king’s
ambassador was to dishonor the king
(II Sam 10; cf. I Sam 25:5-10,39-42).
Although the term, apostle of Jesus
Christ, has other secondary usages (Phil
2:25; II Cor 8:23), it appears to apply
primarily to those directly commissioned
as apostles by the risen Lord (cf. I Cor
9:1; 15:8-10). Thus Paul exercised the
function of an apostle by the will of God.

783

COLOSSI ANS 1:2-8

2. To the saints and faithful brethren in
Christ which are at Colosse: Grace be unto
you, and peace, from God our Father and
the Lord Jesus Christ.

3. We give thanks to God and the Father
of our Lord Jesus Christ, praying always for
you,

4. Since we heard of your faith in Christ
Jesus, and of the love which ye have to all
the saints,

5. For the hope which is laid up for you
in heaven, whereof ye heard before in the
word of the truth of the gospel;

6. Which is come unto you, as it is in all
the world; and bringeth forth fruit, as it doth
also in you, since the day ye heard of if, and
knew the grace of God in truth:

7. As ye also learned of Epaphras our dear
fellow servant, who is for you a faithful min¬
ister of Christ;

8. Who also declared unto us your love in
the Spirit.

2. All Christians are saints or holy by
virtue of their relation to God in Christ;
the use of the appellation for a particular¬
ly devout person is a later development.
Paul uses the ancient Hebrew greeting,
peace, but alters the customary Greek
chaire, “hail,” to charis, grace, giving the
phrase a distinctively Christian ring.

H. The Nature of Christ's Lordship.
1:3—2:7.

A. Thanksgiving for the Colossians’
Faith in Christ 1:3-8.

An ancient Greek letter opens:

Apion to Epimachus his Father and
Lord, many greetings (chairein).
Before all things I pray that thou
art in health, and that thou dost
prosper and fare well continually.
... I thank the Lord Serapis that,
when I was in peril in the sea, he
saved me immediately. . . . (Deiss,
LAE, p. 169).

In opening his letters (except Gala¬
tians) with a thanksgiving, Paul follows
this literary custom, but he significantly
alters the content.

3-6. Paul gives thanks for the triad
of graces present among the Colossians.
Their faith Christward (and in the ‘Christ
sphere'), which lies in the past, and their
love manward, manifest in the present,
have for their foundation the hope that
is to be actualized in the future. By
hope Christ himself may be meant (cf.
1:27). The three go together: If we have
hope only in this life, we are to be ’pitied
(I Cor 15:19), but if our hope resiaes in
heaven, where the new age is actualized
in the person of Christ, it will manifest
itself in love and bring forth fruit in the
present world (cf. Col 1:13; 3:14; Eph
6:12; Mk 4:20).

7. Only here does Paul designate a
co-worker as a fellow slave (Gr. sun-
dottlos) of Christ; this also may be the
sense of “fellow prisoner” in 4.10. Epa¬
phras, the minister or deacon (diakonos)
of the Colossians may have been the
organizer of this Lycus Valley church.
Doubtless the apostle had learned from
him about the errors threatening the
Christians there, as well as about their
love for Paul in the Spirit. The latter
probably refers to the sphere of the
Spirit or new age, although spiritual
love and love from the Spirit are pos¬
sible translations (cf. Rom 8:9; Eph 1:3).

B. Prayer for Their Growth in Christ.
1:9-14.

The prayers of Paul not only provide

784

COLOSSIANS 1:9-13

9. For this cause we also, since the day we
heard it, do not cease to pray for you, and to
desire that ye might be filled with the knowl¬
edge of his will in all wisdom and spiritual
understanding;

10. That ye might walk worthy of the
Lord unto all pleasing, being fruitful in
every good work, and increasing in the
knowledge of God;

11. Strengthened with all might, ac¬
cording to his glorious power, unto all pa¬
tience and long-suffering with joyfulness;

12. Giving thanks unto the Father, which
hath made us meet to be partakers of the in¬
heritance of the saints in light:

13. Who hath delivered us from the
power of darkness, and hath translated us
into the kingdom of his dear Son:

rare insight into the apostles faith; they
offer valuable lessons for all concerning
the meaning of Christian prayer. When
compared with the Lord's Prayer, they
provide an index to the way Christ's in¬
struction, “after this manner pray ye"
(Mt 6:9), was applied in the early church.
After the initial thanksgiving, Paul be¬
gins a petition that merges into thanks¬
giving as the prayer moves into a paean
of praise to the exalted Christ.

9,10. Pray. See on 4:2. C. Masson
(V Epitre de Saint Paul aux Colossiens)
suggests that filled with the knowledge
(epignosis) should be understood as
“mature with regard to knowledge."
There is probably a subtle contrast here
with the knowledge (gnosis) of the
Gnosticizing advocates: Paul emphasizes
neither an abstract intellectualism nor an
occult experience of the ‘powers,' but,^
thorough knowledge (epigndsis) of Gods
will in accordance with wisdom (sophia ;
cf. I Cor 1:24-30) and perception. Al¬
though in using these terms the apostle
may have been influenced by the vocab¬
ulary of his opponents, he turns the
meaning of the words against the false
teachers. He prays that the Colossians
may undergo God's psychiatric therapy,
which will transform their world and
life view (cf. Rom 12:1,2). A mental
transformation is prerequisite to, and the
basis for, ethical renewal; in turn, as
they are fruitful in every good work,
their knowledge of God will be further
augmented.

11. To intensify a concept, the apostle
reiterates: Strengthened . . . might . . .
power. At work in the Christian is no
less than the power of Almighty God
himself, not at present to exalt, but to
give patience, fortitude, and endurance.
The Stoic philosophers also enjoined
these virtues but, like the traditional
poker-faced Indian, coupled them with an
attitude of complete detachment. Paul
means hopeful waiting and suffering
with joyfulness. This is the Christian dis¬
tinctive! Joy not rooted in the soil of
suffering is shallow (C. F. D. Moule,
The Epistles of Paul the Apostle to the
Colossians and to Philemon).

12-14. God's power has made us
meet (AV), that is, qualified us (RSV),
to be partakers, i.e., has empowered us
(MM) and made us worthy. Light and
darkness are common theological terms
used in many religions, and found most
recently in the Dead Sea Scrolls. Here
Paul seems to be contrasting the realm
or sphere of the new age — light, with

785

COLOSSI ANS 1:14

14. In whom we
through his blood, even
sins:

have redemption that of the present age, the evil sphere or
the forgiveness of authority (exousia) of darkness. Elsewhere
this evil sphere is equated with the
power of Satan (cf. 2:15; Lk 22:53;
Acts 26:18; Eph 2:2).

These verses, which posit a past de¬
liverance and transference into Christs
kingdom and a redemption which Chris¬
tians have as a present possession, are
the hallmarks of ‘realized eschatology/
i.e., that the new age arrived with
Christs resurrection and that Christians
enter it at conversion. The relation of the
realized kingdom and the future king¬
dom has been long debated and various¬
ly understood. Are they mutually exclu¬
sive concepts representing stages of doc¬
trinal development in the minds of NT
writers? Since virtually all strata of the
NT literature contain both concepts, this
solution appears to be forced. Is the pres¬
ent aspect of the kingdom a partial real¬
ization of the future fulfillment? Paul
seems to regard Christians to be fully
within the sphere of the new age in their
corporate status in Christ, which is
mediated to individuals by the Holy Spir¬
it; the new-age sphere of being, how¬
ever, will become fully actualized in¬
dividually only at the parousia, i.e.,
Christs return. (See Introduction.)

In later Gnosticism a distinction was
made between forgiveness, as an initial
stage, and redemption, as the escape of
the soul to immortal realms. Paul here
speaks of redemption which effects the
forgiveness of sins. (See Leon Morris,
The Apostolic Preaching of the Cross ,
P-43.)

C. Christ as Lord. 1:15-19.

The startling aspect of the ascriptions
in this passage is their application to a
young Jew who was executed as a
criminal only thirty years previously.
Jesus Christ is pictured in phrases remi¬
niscent of the divine. Wisdom in the OT
(cf. Prov 8:22-30; Ps 33:6), in inter-Tes-
tamental literature, and in similar NT
passages (cf. Jn 1:1; I Cor 1:30; Heb
1:1 ff.). Here Jesus'not merely mediates
the creation but is the goal of the whole
created order. The awesomeness of this
stark contrast is captured by the one who
wrote:

Who is He on yonder tree
Dies in grief and agony?

’Tis the Lord! Oi wondrous story!

’Tis the Lord, the King of Glory!

At His feet we humbly fall;

Crown Him! Crown Him Lord
of all!

786

COLOSSIANS 1:15-19

15. Who is the image of the invisible God,
the firstborn of every creature:

16. For by him were all things created,
that are in heaven, and that are in earth, visi¬
ble and invisible, whether they be thrones,
or dominions, or principalities, or powers: all
things were created by him, and for him:

17. And he is before all things, and by
him all things consist:

18. And he is the head of the body, the
church: who is the beginning, the firstborn
from the dead; that in all things he might
have the preeminence.

19. For it pleased the Father that in him
should all fulness dwell;

15-17. Image of God reflects upon the
Adam-Christ typology (cf. Gen 1:27; Ps
8; Heb 2:5-18), in which Christ is
viewed as the first true man who fulfills
God’s design in creation. Thus to be in
the image of Christ is the goal of all
Christians (cf. Rom 8:28; I Cor 11:7;
15:49; II Cor 3:18; 4:4; Col 3:10). The
divine Son, however, is the archetype,
the effluence of God’s glory and not, as
other men, its reflection (Heb 1:3). It is
because man “bears the image of his
creator that it was possible for the Son
of God to become incarnate as man and
in his humanity to display the glory of
the invisible God” (Bruce in The Epistles
to the Ephesians and the Colossians by
E. K. Simpson and F. F. Bruce).

Firstborn (prototokos) was interpreted
by the Arians to mean “first of a kind,”
i.e., Christ was the first creature. The
word can have this meaning (cf. Rom
8:29); but such a reading is not consist¬
ent with Paul’s theme, which here
stresses a Messianic priority and
primacy (cf. Ps 89:27): Christ is ‘chief’
because in him (RSV) — the sphere of
his domain or perhaps through his in¬
strumentality—the created order came in¬
to being (cf. Jn 1:3; Heb 1:2), and for
him it exists. Whatever cosmic powers
there may be, they have nothing to offer
or deny a Christian; in Christ he has all
things (cf. Rom 8:38; Eph 1:10).

18. The terms head, beginning, first¬
born, express the pre-eminence of C hrist
in the new creatioit; vvlll<LTi has ns birth
in his resurrection (I Cor 15:22; Rev
1:5; 3:14). Although the head as locus
of control of the body was not unknown
to first century medical writers, the OT
meaning of “chief” or “origin” is the
sense of the word here. As the body of
Christ (not ‘body of Christians’) the
church is not merely a ‘society’ but is
defined in terms of its organic com¬
munion with Christ (see Introduction).

19. As the present cosmos was created
in and through Christ, so also is the new
creation. Both are inclusive, in Paul’s
mind, of far more than mankind (cf. Rom
8:22,23). Yet the fulness (pleroma) of all
dwells in Christ. It has been suggested that
pleroma means here, as in later Gnostic
usage, the totality of cosmic power s who
mediate 1 redemption to men; all these,
says Paul, in opposition to the Gnostic
teaching, belong to and reside in Christ.
In view of the use of the Greek word in
the LXX and elsewhere in Paul’s writ¬
ings, however, this technical meaning is
unlikely. The proper interpretation is in-

787

COLOSSI ANS 1:20-24

20. And, having made peace through the
blood of his cross, by him to reconcile all
things unto himself; by him, I say , whether
they be things in earth, or things in heaven.

21. And you, that were sometime alien¬
ated and enemies in your mind by wicked
works, yet now hath he reconciled

22. In the body of his flesh through death,
to present you holy and unblamable and un-
reprovable in his sight:

23. If ye continue in the faith grounded
and settled, and be not moved away from the
hope of the gospel, which ye have heard, and
which was preached to every creature which
is under heaven; whereof I Paul am made a
minister;

24. Who now rejoice in my sufferings for
you, and fill up that which is behind of the
afflictions of Christ in my flesh for his body’s
sake, which is the church:

clicated in Col 2:9, where plerdma can l
only mean the fullness of the powers \
and attributes of God. In this book j
C hrist is regarded as containing and
representing all that God is. Moreover,
fulness, as “image” (cf. 1:15),* is predi¬
cated elsewhere of Christians in view of
their final glorified state in Christ (Eph
3:19; 4:12,13; cf. Jn 17:22,23).

D. Christ as Gods Reconciler. 1:20-
23.

20. In Eph 2:i4-18 Paul views the
peace effected by Christ’s blood sacrifice
as encompassing and unifying Tew and
Gentile. Here it is primarily mankind and
all things in the cosmos (cf. Isa 11:6-9;
Rom 8:19-23) that are in view.
The fact that God through Christ will
reconcile the universe was equated by
Origen (on Jn 1:35) with universal re¬
demption. Whether the meaning here is
“reconciled to God” or (more probably)
“reconciled in Christ,” that is, brought
into a unity that has its goal in Christ,
is not certain (cf. Arndt). But Origen’s
view scarcely does justice to the Pauline
teaching (and that of the NT generally)
concerning the judgment of God. The
Colossians were reconciled through re¬
demption, but Col 2:15 suggests that
other evil beings and powers are recon¬
ciled’ through defeat and destruction (cf.

I Cor 15:24-28). For some the cross is “a
savour of death unto death” (II Cor 2:16).

22,23. Body of his flesh and present
have sacrificial connotations (cf. Rom 12:
1,2) and accent the believer’s identity
with Christ in his death. If ye continue.
Here is the “proof of the pudding.”
Paul addresses his hearers as Chris¬
tians but always recognizes ‘existential’
factors which prevent any complacency
even for himself (cf. I Cor 9:27;

II Cor 13:5). For the apostle, assurance
always had to be present tense. And,
while God’s election is not vacillating, it
can be affirmed only in terms of profes¬
sion (cf. Rom 10:9), conduct (cf. I Cor
6:9), and the witness of the Spirit (cf.
Rom 8:9).To every creature (ktisis) may
be a reference, as the context would ad¬
mit, to the cosmic scope of the proclama¬
tion (cf. II Pet 3:9). If Paul is here
speaking of the Roman citizenry, he may
be allowed a hyperbole inevitable to a
“bom” evangelist.

E. Paul: Christs Minister of Recon¬
ciliation. 1:24-29.

24. Earlier Paul prayed that the Colos¬
sians might endure with joyfulness (1:11);

788

COLOSSI ANS 1:25-28

25. Whereof I am made a minister, ac- he now affirms this as his own experi-

cording to the dispensation of God which is ence. The striking concept that Paul's
given to me for you, to fulfil the word of sufferings (pathema), borne on behalf of
God; the Colossians, complete what is lacking

26. Even the mystery which hath been (RSV) in Christ’s afflictions (thlipsis) is not

hid from ages and from generations, but now limited to this passage (cf. II Cor 1:5-7;
is made manifest to his saints: 4:12; 13:4; Phil 3:10; I Pet 4:13; 5:9;

27. To whom God would make known Rev 1:9). This idea is to be understood

what is the riches of the glory of this mystery from the standpoint of the Hebrew con-
among the Gentiles; which is Christ in you, eept of corporate personality illustrated
the hope of glory: in Jesus' graphic statement concerning

28. Whom we preach, warning every h* s church, “Why persecutest thou me?'

man, and teaching every man in all wisdom; (Acts 9:4). And some interpret Col 1:24 to
that we may present every man perfect in * n ^ oc ^ s purpose the corporate

Christ Jesus: Christ, the Messianic community, is des¬

tined to suffer a quota of ‘birth pangs'
in bringing in the Messianic age. Prob¬
ably more central is the idea that union
with Christ involves ipso facto union with
Christs sufferings: “If we suffer with him,
we shall be glorified with him” (Rom
8:17). The corporate “in Christ” reality
(Gal 2:20) is to be actualized in individual
Christians; thus Paul can speak even of
his own death as a sacrifice (Phil 2:17;
II Tim 4:6). It is to be noted, however,
that in this context, as elsewhere, the sole
redemptive sufficiency is in Christ and
his atonement. Christians share Christ's
sufferings because they have been re¬
deemed, not as an aid to their redemp¬
tion. (Thus, in the imitation of Christ,
stressed by Anabaptists, “the crown of
thorns stands over the crown of glory.”
See Robert Friedmann, “Conception of
the Anabaptists,” Church History , IX
(1940), 358; cf. Walther von Loewenich,
Luthers Theologia Crucis; Dietrich Bon-
hoeffer, The Cost of Discipleship; Elisa¬
beth Elliot, Through Gates of Splendor).

25-27. Paul's dispensation or assign¬
ment in God's redemptive plan was, spe¬
cifically, to make salvation known to the
Gentiles. In the world of the first century
mystery (mysterion) meant (1) something
mysterious, (2) an initiatory religious rite,
(3) a secret known only by divine revela¬
tion (Dan 2:28-30,47). The broad Paul¬
ine usage falls into the last category (cf.
1 Cor 15:51; Eph 5:32; II Thess 2:7).
But in relation to God s redemptive plan,
the mystery is the corporate union with
Christ* Christ in you, by which God
gives righteousness and salvation. In
Ephesians (3:6) the focus is upon the in¬
clusion of the Gentiles in the Body and
this aspect of the mystery is not absent
here.

28,29. The ‘doctor of souls' has a warn¬
ing and teaching ministry, not self-cen¬
tered but patient-centered. Paul s goal was
to present every man perfect (teleios) or

789

COLOSSIANS 1:29-2:7

29. Whereunto I also labor, striving ac¬
cording to his working, which worketh in me
mightily.

CHAPTER 2

FOR I would that ye knew what great con¬
flict I have for you, and for them at Laodi-
cea, and for as many as have not seen my
face in the flesh;

2. That their hearts might be comforted,
being knit together in love, and unto all
riches of the full assurance of understanding,
to the acknowledgment of the mystery of
God, and of the Father, and of Christ;

3. In whom are hid all the treasures of
wisdom and knowledge.

4. And this I say, lest any man should be¬
guile you with enticing words.

5. For though I be absent in the flesh, yet
am I with you in the spirit, joying and be¬
holding your order, and the steadfastness of
your faith in Christ.

6. As ye have therefore received Christ
Jesus the Lord, so walk ye in him:

7. Rooted and built up in him, and stab-
lished in the faith, as ye have been taught,
abounding therein with thanksgiving.

mature in Christ, always striving but also
recognizing that the power is His who
worketh in me (Phil 2:12,13).

F. Paul’s Concern for the Lycus Valley
Christians. 2:1-7.

Like teleios above, several words here
— mystery, wisdom, knowledge, head
(v. 10), dear to the Gnostics, are turned
into effective instruments of Christian
truth. This transition section moves from
a presentation of Christ’s Lordship to
an attack upon the insidious doctrines
which were endangering that Lordship
in the Colossian church.

1-3. The conflict. The picture suggested
by the Greek is drawn from an athletic
contest. The word primarily describes,
as does the verse above, the apostle’s
spiritual warfare in prayer against prin¬
cipalities and powers (cf. Eph 6:12). Paul
did not command fire to come down in
judgment (Lk 9:54) but, positively, prayed
that the Colossians and Laodiceans, who
apparently were threatened with the same
heresy, might be comforted (v. 2), i.e.,
strengthened, through exhortation, by
ethical renewal (love) and spiritual appre¬
hension (understanding). Orthodoxy with-
Dut love is sterile, and love apart from
truth becomes “mush”; but together they
issue in spiritual apprehension, knowledge
of the mystery of God. If there is a se¬
cret, Paul says, Christ is it — Christ as the
embodiment of God’s wisdom (Moule,
op . cif.), Christ as the sole mediator of
God’s gifts to men (cf. Prov 2:3-9).

4-7. As a member of Christ’s body
present with them in the spirit, Paul now
makes clear the purpose of the preced¬
ing comments. He fears that enticing
words, i.e. persuasive reasoning (pithan-
ologia), will disrupt their order and sted-
fastness. These paired words are military
terms conveying the thought of an en¬
emy breeching a formerly solid forma¬
tion of troops. The errorists* appeal to
philosophy and wisdom (cf. 2:8,23), is
an approach not entirely unknown in the
present day. Paul did not answer false
reasoning with obscurantism nor with
a command to believers to shut their ears,
but with a reasoned appeal to them to
return to that positive Christ-centered
tradition through which they had re¬
ceived the Gospel (cf. 2:8). From this
starting point the emptiness of the Gnostic
reasoning would become apparent to
them.

m. Christ’s Lordship and the False
Teaching at Colosse. 2:8—3:4.

790

8. Beware lest any man spoil you through
philosophy and vain deceit, after the tradi¬
tion of men, after the rudiments of the
world, and not after Christ.

9. For in him dwelleth all the fulness of
the Godhead bodily.

10. And ye are complete in him, which is
the head of all principality and power:

11. In whom also ye are circumcised with
the circumcision made without hands, in
putting off the body of the sins of the flesh
by the circumcision of Christ:

12. Buried with him in baptism, wherein
also ye are risen with him through the faith
of the operation of God, who hath raised him
from the dead.

COLOSSIANS 2:8-12

A. The Sole Sufficiency of Christ. 2:
8-15.

The apostle begins his argument with
a reassertion of the uniqueness of Christ
and of the belie vers relation to Him. As
the head and conqueror of every authority
and as the very sphere of the Christians
new-age existence, Christs place in the
Christian life is all-inclusive, and it is ex¬
clusive of all others.

8. The Colossian heresy was a "phi¬
losophy” after the tradition (paradosis) of
men and rudiments of the cosmos (cf.
2:20). Paul does not condemn tradition in
itself but rather contrasts with this heresy
the tradition after Christ, which the Co-
lossians had received (2:7). There is then
a proper tradition — to which the apostle
elsewhere expresses indebtedness (e.g.,
Rom 6:17; I Cor 11:2,23; 15:3; Phil 4:9)
— the essence of which lies in its apos-
tolicity (see on Col 1:1). Apostolic tra¬
dition has the status of revelation, for in
it the exalted Christ himself speaks
through his authorized representatives
(cf. Oscar Cullmann, "Tradition/' The
Early Church , pp. 59-99).

9,10. The Greek word for Godhead or
deity is the abstract noun for God (Arndt)
and includes not only the divine attributes
but also the divine nature (Beng). Op¬
posing the Docetic idea that matter is evil
is the Biblical assertion that deity itself
has been manifest in bodily (somatikos)
or material reality (Lightfoot; cf. Jn 1:14).
Others (e.g., Moule) interpret sdmatikds
to mean: (1) one organism of Christ in
contrast to the multitudinous pleroma of
cosmic powers; or, less probably, (2) the
Body of Christ, i.e., the Church. The full¬
ness (pleroma; cf. note on 1:19) that in¬
heres in Christ infuses those in union with
him so as to complete (peplerdmenoi)
them or bring them to fullness (cf. Eph
1:23). Union with Christ alone is suffi¬
cient, for he is head of all other author¬
ities; they can add nothing to holiness or
to redemption.

11,12. In the NT made without hands
is a quasi-technical term used of corporate
new-age realities in contrast to the in¬
stitutions and rituals of the old covenant.
It refers most often to the Church as God's
true temple brought into being in Christ's
death and resurrection (Mk 14:58; Jn 2:
19-22; Acts 7:48; II Cor 5:1; Heb 9:11,
24). Here it identifies Christ’s death and
resurrection as the true circumcision (cf.
Phil 3:3), in which Christians, as Christ’s
Body, participated. Both concepts are, for
Paul, expressions of the corporate reality
implicit in the Christian's faith — union

791

COLOSSIANS 2:13-15

13. And you, being dead in your sins and
the uncircumcision of your flesh, hath he
quickened together with him, having for¬
given you all trespasses;

14. Blotting out the handwriting of ordi¬
nances that was against us, which was con¬
trary to us, and took it out of the way, nail¬
ing it to his cross;

15. And having spoiled principalities and
powers, he made a show of them openly,
triumphing over them in it.

with the Saviour's death and resurrection,
(see Introduction). Putting off the body of
flesh (RSV). See on 2:15. Baptism may
refer primarily to Christ's baptism of
death (cf. Mk 10:38; Lk 12:50), although
Christian baptism is not to be excluded
(cf. Rom 6:4). There is no direct analogy
between Christian baptism and the ‘old
age' rite of circumcision. Circumcision
here is the death of Christ, by which he
wrought severance from the old age,
cleansing of sin, and reconciliation to
God (cl. Deut 30:6; Jer 4:4; 9:25,26).
It is to this that Christian baptism is to be
related.

13. For the Gentiles the figure of
Christ's death as circumcision had par¬
ticular significance: their former aliena¬
tion from the people of God was sym¬
bolized in their literal uncircumcision (cf.
Eph 2:11). However, the use here of
flesh, i.e., man under sin, to indicate a
moral uncircumcision is possible. Resur¬
rection, viewed as a corporate action to¬
gether with Christ, finds its realization
through God's gracious forgiveness (cf.
Eph 2:1-10).

14. A handwriting is a certificate of
debt (Deiss, BS, p. 247) and presumably
refers to the written Mosaic law. For
Gentiles it may include also the law to
which their consciences assent (cf. Rom
2:14,15; Ex 24:3; Eph 2:15). This obli¬
gation which, unfulfilled, stood against us
was discharged on his cross,

15. Spoiled, or better, stripped (apek-
dyomai) is a compound not essentially dif¬
ferent from another Pauline expression,
ekdyd . The latter, as used in the LXX
(and classical Greek) of the defeating or
“stripping” of enemies in war, provides
a clue to the meaning here.

In OT times captives were stripped of
most or all clothing. This action came to
symbolize defeat, and for the prophets it
signified the judgment of God (cf. Ezk
16:39; 23:26). In the NT this idea moves
into the realm of ‘last'things,' when the
righteous will be clothed, in contrast to the
wicked, who will stand stripped and naked
under God's judgment (cf. Mt 22:11;
Rev 3:17,18; 16:15; H Cor 5:3,4). The
present verse, picturing Christ as “strip-

R principalities and powers through
eath and resurrection, probably re¬
fers, on one hand, to angelic powers
(through whom the handwriting of ordi¬
nances had been given, Gal 3:19) who
control human rulers, and on the other
hand, to such personified evils as death.
Christ died, “that through death he might
destroy him that had the power of death.

792

COLOSSIANS 2:16-18

16. Let no man therefore judge you in that is, the devil, and deliver them who

meat, or in drink, or in respect of a holyday, through fear of death were all their life-

or of the new moon, or of the sabbath days: time subject to bondage” (Heb 2:14,15).

17. Which are a shadow of things to For the individual, death remains to be

come; but the body is of Christ. destroyed (I Cor 15:25,26); “in Christ”

18. Let no man beguile you of your re- its destruction occurred when, in his tri¬
ward in a voluntary humility and worship- umphant ascension, the Saviour led cap¬
ping of angels, intruding into those things hve this and all other powers (Eph 4:8).

which be hath not seen, vainly puffed up by Similarly, stripping or putting off (apek-

his fleshly mind, dyomai) the body of flesh (Col 2:11, RSV)

may refer to the corporate judgment on
the cross of the Adamic body of flesh, i.e.,
the whole man under sin, under judgment,
under death. If so, this phrase stands in
contrast to the ‘body of Christ* (cf. I Cor
15:22; Robinson, The Body , p. 31). Gods
gracious forgiveness (Col 2:13) is to be
understood in the light of the meaning of
the cross: in it man’s debt is cancelled and
the powers holding man captive are them¬
selves openly defeated ana made captive.
Realizing this, the absurdity of turning, as
an aid to redemption, from the triumphant
Christ to the subjected powers becomes
apparent.

B. The Colossians* Practices as a
Denial of Christs Lordship. 2:16—3:4.

16,17. Therefore. Paul pounds the
table and drives home the conclusions
following from his argument. The objec¬
tionable observances, which evidently had
been imposed by the false teachers, not
only flew in the face of Christian freedom
(cf. Rom 14; Gal 5) but, as among the
Galatians (3:1-12; 4:9,10), threatened
to draw them from Christ back into the
shadow of the former age (cf. Heb 10:1-
10). Paul points out that shadowy sym¬
bolisms and prohibitions have faded be¬
fore Christ, tiie daylight reality. To im¬
pose such laws (today we call them by
different names) on others as tests of
spiritual maturity are most evident signs
of Christian immaturity and error. Body
is usually interpreted as “reality” or “sub¬
stance,” in contrast to the OT ‘type’
(Lightfoot), but body of Christ should not
be limited to this. “ ‘Substance/ ‘Church*
and ‘final perfect sacrifice* may all be
ideas which would have crowded into
the writer*s mind ...” (Moule).

18,19 The description reflects an
athletic contest in which the contestant
is disqualified (RSV) or deprived of re¬
ward because of some impediment (cf.

I Cor 9:24; Gal 5:7; Phil 3:14; H Tim
4:7). The false teachers either (1) hind¬
ered the Colossians in their Christian race
or (2) intimidated them by declaring them
disqualified if they did not follow the
prescribed course. Humility, which in Col

793

COLOSSIANS 2:19-22

19. And not holding the Head, from
which all the body by joints and bands hav¬
ing nourishment ministered, and knit to¬
gether, increaseth with the increase of God.

20. Wherefore if ye be dead with Christ
from the rudiments of the world, why, as
though living in the world, are ye subject to
ordinances,

21. (Touch not; taste not; handle not;

22. Which all are to perish with the
using;) after the commandments and doc¬
trines of men?

3:12 is a virtue, is here condemned be¬
cause of the object toward which this sub¬
missive attitude and activity is directed.
Worship of the angels (ton aggeldn).
Whatever the mediatorial function of
angels in the old age (cf. Gal 3:19), it
is now obviated by die indwelling Christ.
For Paul, angels may still have had a
ministerial function (I Cor 11:10; cf. Mt
18:10; Heb 1:14; II Pet 2:11; Jude 8,9),
but the heretical teaching seems to have
gone beyond OT and Jewish reverence for
angels — even beyond more extravagant
rabbinic speculations — to an activity of
worship which, like the devotion of pres¬
ent-day Roman Catholics to the Virgin
Mary, displaced the centrality of Christ
Ernst Percy (Die Probleme der Kolosser
und Epheserbriefe, pp. 168,169), pointing
to the virtual identity of worshipping of
angels with humility (cf. Col 2:23), views
Paul as saying: “Your legalistic practices
amount to a worship of angels.” But
something more than this is involved (cf.
Bruce).

The basis of the error is the egoistic or
fleshly mind (see on 2:15) that spends its
time elucidating visions (RSV) which he
hath seen (ASV). (A difficult clause. See
Bruce, Moule.) Such a mind fails to hold
to Christ, the Head, from whom the
body, i.e., the Church, is nourished in
true and godly growth. In contrast to the
earlier use, Head here reflects not au¬
thority so much as the origin or source
of the Church’s health and life.

C. The Colossians’ Practices as a Con¬
tradiction of Their Corporate Life in
Christ. 2:20-3:4.

20-22. The rudiments (stoicheia) or
elemental spirits (RSV) are identified (1)
with demonic powers to whom have been
delegated authority in the cosmos and,
therefore, over men (cf. 2:15), or (2) with
angelic powers generally who mediated
the law and exercised in the old age
a certain suzerainty over men. [The read¬
er is referred to the careful discussion in
E. D. Burton, Galatians , pp. 510-518.
Ed.] A few commentators (e.g., Moule)
translate the phrase elemental teaching ,
i.e., a Jewish or pagan ritualism that
stands over against the freedom of the
spirit. On Calvary the Christian died with
Christ to the old age, and so he must
not live as though the world (kosmos) or
its ordinances still had a claim upon him
(cf. Rom 6). To submit to things which
perish is to admit that one belongs to the
perishing old age, the mortal Adamic
race (cf. I Cor 15:45-50); and it is a de-

794

COLOSSIANS 2:23 — 3:4

23. Which things have indeed a show of
wisdom in will-worship, and humility, and
neglecting of the body; not in any honor to
the satisfying of the flesh.

CHAPTER 3

IF ye then be risen with Christ, seek those
things which are above, where Christ sitteth
on the right hand of God.

2. Set your affection on things above, not
on things on the earth.

3. For ye are dead, and your life is hid
with Christ in God.

4. When Christ, who is our life, shall ap¬
pear, then shall ye also appear with him in
glory.

nial of the new-age life into which, in
Christ’s risen body, the Christian has been
incorporated.

23. Perfection of Christian character
through rules is the doctrine of men (cf.
Col 2:8). Although observing taboos
gives a man a reputation for spiritual
wisdom and sacrificial humility, such
taboos in actual practice “do honor, not
to God, but to man’s own pride” (Phil¬
lips’ trans.). Phillips, probably correctly,
understands flesh as “the old man,” man
in • his sinful rebellion, and not merely
as a sensual term (cf. 2:18). In con¬
trast, severity to (ASV) the body, is to
be understood literally of ascetic prac¬
tices.

3:1—3. The Christian has not only
died but also risen with Christ. In his
true existence he resides “in heavenly
places.” (Eph 2:6). The old age still
manifests itself in the individual Chris¬
tian — he sins, gets sick, dies; the new
age remains hid, realized only in the
body of the Saviour. Nevertheless, in
a.d. 30 his old-age existence died, cru¬
cified with Christ (cf. II Cor 5:14; Gal
2:20). This demands that the Christian
seek (in the set of his will) and direct
his affection ( phroneite , in the set of his
mind) to the new-age reality above
(cf. Rom 12:1,2). “Above” and “be¬
low” (or on the earth) in the writings
of Paul and John do not primarily indi¬
cate spatial contrasts, although this
mode of expression naturally is involved
in reference to Christ and to heaven.
The terms express a crucial contrast in the
temporal relationship — the old age and
the new age. In a.d. 30 the new age
burst into history in Christ’s resurrec¬
tion. But Christ, in whom the new age
presently inheres, is above, whereas the
world continues in the death grip of the
old age. Christians at present exist
“above,” that is, in the new age, only
“in Christ” and through the indwelling
Holy Spirit. But their corporate exist¬
ence in Christ is no less a reality than
their individual existence. A Christian’s
citizenship is in the “Jerusalem which
is above” (Gal 4:26), and this demands
a continuing transformation of his mind
and will to that reality. Conformation
to the ritual, the ceremony, the media¬
torial powers* of the old age is a de¬
nial of one’s corporate resurrected life
with Christ.

4. In the sense in which Christ is our life,
a Christian even now ‘realizes’the consum¬
mation of his union with Christ. But in the
parousia , i.e., when Christ comes again.

795

COLOSSIANS 3:5-6

5. Mortify therefore your members which the Christian will be with him not mere-

are upon the earth; fornication, uncleanness, ly in a corporate sense but in individual-

inordinate affection, evil concupiscence, and ly fulfilled glory (cf. Rom 8:18; II Cor

covetousness, which is idolatry; 3:18). This is the ‘futurist’ aspect of

6. For which things’ sake the wrath of Pauls eschatological teaching. Appear

God cometh on the children of disobedience: (phanerod), although not as common as

parousia, is used in a number of pas¬
sages to denote Christ’s second advent
(II Thess 2:8; II Cor 5:10; I Tim 6:14;
II Tim 4:1,8; cf. I Pet 5:4; I Jn 2:28;
3:2).

IV. Christ’s Lordship in the Christian
Life. 3:5—4:6.

In the Pauline pattern (cf. Rom 12:1;
Eph 4:1), a transition from the doc¬
trinal indicative mode to the ethical im¬
perative now occurs. There is, of course,
no absolute dichotomy in the doctrine-
ethics sequence. If Paul is saying any¬
thing by this literary form, it is that
doctrine is the basis for ethics: What a
man believes does determine in sub¬
stantial measure how he acts.

A. The Christian Imperative: Actualize
Individually the ‘in Christ’ Reality. 3:5-17.

5. Members ... upon the earth proba¬
bly refers not to literal bodily organs being
used immorally (Moule; cf. I Cor 6:15)
but to bodily attitudes and actions as
expressive of “the old man” (Bruce; cf.
Rom 7:23; 8:13). Thus included (as
much as fornication) is the sin of covet¬
ousness: acquisitive desire or self-seek¬
ing. Perhaps most needed in modern
materialistic American Christendom is a
vow to own nothing and a prayer to be
delivered from things and from ambition.
(The thought is A. W. Tozer’s.) To
call covetousness idolatry is not too
strong if we realize that, when we
(strongly desire to) own a thing, it
actually owns a part of us.

6. Wrath (orge; cf. TWNT, V, esp.
pp. 419-448) is often associated with
anger (thymos)> occasionally when at¬
tributed to God (Rom 2:8; cf. Rev

. 16:19; 19:15)."For man, wrath is not

absolutely forbidden, as it was in the
Stoic doctrine of apatheia (see Eph
4:26; cf. I Cor 14:20; Jn 2:13-17; Jas
1:19,20). Nevertheless, Paul does de¬
scribe it as characteristic of the “old
man” (Eph 4:31; Col 3:8; cf. Rom
12:19).

The concept of God’s wrath is not a left¬
over from a primitive OT ideology. God’s
wrath is the basis for the fear of God
(Heb 10:31; Jas 4:12; Mt 10:28);

. and it is to be understood not as

796

COLOSSIANS 3:7-11

7. In the which ye also walked sometime,
when ye lived in them.

8. But now ye also put off all these; anger,
wrath, malice, blasphemy, filthy communica¬
tion out of your mouth.

9. Lie not one to another, seeing that ye
have put off the old man with his deeds;

10. And have put on the new man, which
is renewed in knowledge after the image of
him that created him:

11. Where there is neither Greek nor Jew,
circumcision nor uncircumcision, Barbarian,
Scythian, bond nor free: but Christ is all,
and in all.

a momentary emotion but as a settled
disposition, a principle of retribution
(Rom 1:18; 3:5; 9:22; cf. ]n 3:36; Heb
3:11), not unlike that of an earthly ruler
(Rom 13:4,5; cf. Heb 11:27). It is
often associated with the day of judg¬
ment (Rom 2:5; I Thess 1:10). Far
from negating Gods love, his wrath
confirms it. For without justice mercy
loses its meaning. (Cf. R. V. G. Tasker,
The Biblical Doctrine of the Wrath of
God.)

7,8. Cf. 2:6. Out of your mouth may
refer to all of the sins listed. Expressed
sin is contagious, and the control of
sin's expression is a long step toward de¬
liverance from it.

9,10. Put off (apekdysamenoi), refer¬
ring to the point of conversion, conveys
the ideas or divesting, as of a garment,
and of passing judgment upon the old
man, i.e., by identification with Christ
in his death (see on 2:15). Neon (new)
or, as elsewhere, kainos (e.g., Eph
4:24) is interpreted by the following
being renewed (RSV). That is, the cor¬
porate “in Christ” existence is increasing¬
ly actualized in the individual Christian
(cf. II Cor 3:18; see Introduction). Thus
the image of God, which the first Adam
failed to realize, is to be fulfilled in the
sons of the second Adam (cf. Gen 1:26;
Heb 2:5 ff.; Rom 8:29; I Cor 15:45 ff.).
This means that believers not merely
put on new attributes, but are undergoing
a psychological transformation which, at
Christ's parousia , i.e., his second coming,
will be seen in its radical and comprehen¬
sive character (Rom 12:2; I Cor 15:53).
Christians, as the second century Epistle
to Diognetus expresses it, belong to a
‘new race.' Knowledge. See on 1:9.

11. Scythian. The lowest type of bar¬
barian slave. In Christ all distinctions
are transcended; at the foot of the cross
the ground is level. It is not, however,
the leveling of the modern socialist
ethic, which may only produce Djilas'
new class.' It is not a uniformity of
status in the present world order, but a
change in attitude by which the stigma
of being different is loved away. It
is “a unity in diversity, a unity which
transcends differences and works within
them, but never a unity which ignores
or denies differences or necessarily
seeks to erase them” (E. E. Ellis,
“Segregation and the Kingdom of God,
Christianity Today , I, 12. March 18,
1957, p. 8). Thus the apostle,^who de¬
clared that in Christ there is “no male
or female,” “no Jew or Greek, at the

797

COLOSSIANS 3:12-17

12. Put on therefore, as the elect of God,
holy and beloved, bowels of mercies, kind¬
ness, humbleness of mind, meekness, long-
suffering;

13. Forbearing one another, and forgiving
one another, if any man have a quarrel
against any: even as Christ forgave you, so
also do ye.

14. And above all these things put on
charity, which is the bond of perfectness.

15. And let the peace of God rule in your
hearts, to the which also ye are called in one
body; and be ye thankful.

16. Let the word of Christ dwell in you
richly in all wisdom; teaching and admon¬
ishing one another in psalms and hymns and
spiritual songs, singing with grace in your
hearts to the Lord.

17. And whatsoever ye do in word or
deed, do all in the name of the Lord Jesus,
giving thanks to God and the Father by him.

same time instructed women to be silent
in the churches and observed Jewish
rites which he forbade to Gentiles (Gal
3:28; I Cor 11:3 ff.; 14:34; Acts 16:3;
18:18; Rom 14; Gal 5:2,3). See on 3:18ff.

12-14. To the Church, the true Israel,
belong the titles given to OT Israel:
elect, holy, beloved (cf. Rom 2:29; 9:6;
Gal 3:29; 6:16; Phil 3:3). The virtues listed
here, which emphasize the relations of
Christians in a situation fraught with
friction, reflect the character of Christ,
whose example is cited (cf. II Cor 8:9;
Mt 6:12). The virtue which sums up,
gives meaning to, and cements the rest
is love (Rom 13:9,10).

15,16. The peace of Christ (RSV).
That peace which Christ mediates to
those in union with him (cf. Jn 14:27;
Rom 5:1). It is to rule in the sense of
arbitrating differences that arise in the
body (Bruce). Similarly, the indwelling
word of Christ, i.e., his teaching, exer¬
cises a transforming influence on a be¬
lievers life.

It has been the testimony of Chris¬
tians from earliest times that “Christ
put a song in my heart.” And it is no
exaggeration to say that songs have
taught more theology to new converts
than textbooks. In the Pauline church
oracular utterance sometimes occurred
in hymn form (I Cor 14:15), and a
number of NT passages may reflect a
hymn origin (cf. Phil 2:5-11; Eph 5:14;
E. G. Selwyn, The First Epistle of
Peter , p. 273 ff.). Grace. The grace of
God (Lightfoot) or the grateful attitude
of the Christian (Moule).

17. To live in the name of the Lord
Jesus obviates the necessity for rules;
inward motivation replaces external
norms. Thus Christs Lordship of the
whole of life is expressed. His Lordship
implies not only a mode of conduct but
an attitude toward life: in conscious re¬
flection upon the will of Christ, one’s
actions become an act of thanksgiving
to Christ. External rules, even when
good, are not adequate for every situa¬
tion; the rule’ of the indwelling Christ
is the only sufficient guide (cr. I Cor
10:31; Gal 5:18).

B. Special Precepts. 3:18—4:6.

The present section illustrates how
the principles of life in Christ’ may be
expressed in everyday affairs. One sees
here not only how a Christian household
functioned but also what early Chris¬
tian society was like. The earliest church
included persons of wealth as well as

798

COLOSSIANS 3:18-23

18. Wives, submit yourselves unto your
own husbands, as it is fit in the Lord.

19. Husbands, love your wives, and be
not bitter against them.

20. Children, obey your parents in all
things: for this is well-pleasing unto the
Lord.

21. Father, provoke not your children to
anger, lest they be discouraged.

22. Servants, obey in all things your mas¬
ters according to die flesh; not with eye-
service, as menpleasers; but in singleness of
heart, fearing God:

23. And whatsoever ye do, do it heartily,
as to the Lord, and not unto men;

the more numerous poor, masters as
well as slaves (3:18-4:1). Besides
pointing out the nature of the Christian
home, Paul pays particular attention to
the central importance of prayer (4:2-4)
and the relation of Christian to non-
Christian (4:4-6).

The conduct of the household was a
much discussed subject in both Jewish
and pagan writers (e.g., the apocryphal
Ecclesiasticus, 30:1-13; 42:5 ff.). And
it appears to have been a regular item
in the Pauline teaching (ef. Eph 5:22-
33; I Tim 6:1-8; Tit 2:1-10). In con¬
trast to Jewish and pagan teaching, Paul
emphasizes the mutuality of rights and
responsibilities. A second Christian dis¬
tinctive is the motivation urged upon
the reader. Since unity in Christ does
not negate the diversity of function and
status in the world (see on Col 3:11),
the Christian, as much as the pagan,
should have concern for proper social
order and custom. The Christian, how¬
ever, is motivated by his relationship to
Christ and his responsibility to Cod
(e.g., 3:18,20, 22-25).

18,19. The wives' submission is to be
reciprocated in the husbands’ love. As
Eph 5:28 makes explicit, love here de¬
notes not mere affection but an out¬
going concern for the wife’s whole per¬
son.

20,21. All things. The child is even
to gain his understanding of Cod’s will
through his parents’ counsel. In a Chris¬
tian family it is not proper to suggest a
conflict between duty to parents and
duty to God (T. K. Abbott, The Epis¬
tles to the Ephesians and to the Colos-
sians). Pleasing in the Lord (ASV) proba¬
bly refers to obedience as motivated by
love for Christ; it does not limit the child s
responsibility to Christian parents. Al¬
though in an extreme case a young per¬
son may have to choose Christ’s will in
opposition to that of non-Christian par¬
ents (cf. Lk 14:26), this course should
be taken only after sober thought and
Christian counseling. “Don’t overcorrect
your children” (Phillips). The purpose
of discipline is to develop a Christian
man, not to produce a hangdog. “Don’t,”
here, as much as in Christian ethics gen¬
erally (cf. Col 2:21), must be subordi¬
nated to a positive “discipline and in¬
struction of the Lord” (Eph 6:4, RSV).

22,23. Servants — today, employees —
are to work not only when the boss is
watching, and with the motivation his
watching supplies, but to work with
singleness of heart, i.e., in honest dedi-

799

COLOSSIANS 3:24-4:6

24. Knowing that of the Lord ye shall re¬
ceive the reward of the inheritance: for ye
serve the Lord Christ.

25. But he that doeth wrong shall receive
for the wrong which he hath done: and there
is no respect of persons.

CHAPTER 4

MASTERS, give unto your servants that
which is just and equal; knowing that ye also
have a Master in heaven.

2. Continue in prayer, and watch in the
same with thanksgiving;

3. Withal praying also for us, that God
would open unto us a door of utterance, to
speak the mystery of Christ, for which I am
also in bonds:

4. That I may make it manifest, as I ought
to speak.

5. Walk in wisdom toward them that are
without, redeeming the time.

6. Let your speech be always with grace,
seasoned with salt, that ye may know how ye
ought to answer every man.

cation. All service, for the Christian, is
primarily to the Lord, who judges in all
fairness and justice.

24. The faithful slave* of Christ re¬
ceives a sons portion —the inheritance.
Reward (exact requital, Lightfoot) is
not, as critics use the term, pie in the
sky by and by.” Rather, it is the ice
cream reserved for the little girl who,
rushing into her fathers arms, cries,
“See, Daddy, I cleaned up my playroom
like you told me to.” The real reward
is the fathers approval; the ice cream is
mere trimming —but quite proper trim¬
ming. The prayer-song which requests
that we ‘may feast in paradise with
thee,” is unspiritual only to a Platonist.
But motivation is necessary; mercenary-
mindedness excludes one from true
Christian reward (cf. Acts 8:18 ff.).

25. Receive. That is, get back, wheth¬
er in the present life or at the day of
judgment. God is here viewed as the
guarantor of justice (cf. Rom 12:19;
II Cor 5:10. On just desert > as a proper
measuring stick in criminal punishment,
compare C. S. Lewis, “The Humani¬
tarian Theory of Punishment,” Res
Indicate , VI, 1953-54, 224-230. Also
see commentary on Col 3:6). No re¬
spect of persons refers to both slave and
master, and provides a transition to the
next section (cf. Eph 6:9; Lev 19:15).

4:1. The admonition brings to mind
the teaching of the Sermon on the
Mount: “Forgive us our, debts as we for¬
give our debtors”; “With what judgment
ye judge ye shall be judged” (Mt 6:12;
7:2. See on Col 3:11).

2-4. Christian prayer (proseuche; cf.
Trench) should be characterized by
a spirit of thankfulness (see on
1:11). And watch (gregored, “watch¬
ful”) adds the thought of awareness or
alertness (cf. Mk 14:37,38). Christian
prayer is to be marked not by cere¬
monial stupor nor intoxicating verbos¬
ity, but by concern and sobriety (cf. I
Pet 5:8). Watch (gregored) is used
frequently with reference to the Chris¬
tian s attitude toward Christ s return
(e.g., Mk 13:33ff.; I Thess 5:6; Rev
16:15). Door of utterance. An oppor¬
tunity or, more probably, an ability to
declare the mystery clearly (cf. 1:26;
Eph 6:19,20).

5,6, Wisdom includes not only the ap¬
prehension of and ability to communicate
the mystery (1:9) but also the knowledge
of how to communicate it successfully.
Only thus will the redemptive purpose
of this time, which God has designated

800

COLOSSIANS 4:7-16

7. All my stale shall Tychicus declare
unto you, who is a beloved brother, and a
faithful minister and fellow servant in the
Lord:

8. Whom I have sent unto you for the
same purpose, that he might know your es¬
tate, and comfort your hearts;

9. With Onesimus, a faithful and beloved
brother, who is one of you. They shall make
known unto you all things which are done
here.

10. Aristarchus my fellow prisoner salut-
eth you, and Marcus, sister's son to Barna¬
bas, (touching whom ye received command¬
ments: if he come unto you, receive him;)

11. And Jesus, which is called Justus, who
are of the circumcision. These only are mu
fellow workers unto the kingdom of God,
which have been a comfort unto me.

12. Epaphras, who is one of you, a servant
of Christ, saluteth you, always laboring fer¬
vently for you in prayers, that ye may stand
perfect and complete in all the will of God.

13. For I bear him record, that he hath a
great zeal for you, arid them that are in La-
odicea, and them in Hierapolis.

14. Luke, the beloved physician, and
Demas, greet you.

15. Salute the brethren which are in La-
odicea, and Nymphas, and the church which
is in his house.

16. And when this epistle is read among
you, cause that it be read also in the church
of the Laodiceans; and that ye likewise read
the epistle from Laodicea.

“the opportune season” (kairos; cf. O.
Cullmann, Christ and Time, p. 39 ff.,
225), be used effectively. An offensive
or insipid manner is not likely to ac¬
complish much. Therefore, in life and
speech the Christian witness should be
appetizing — not to other Christians but
to non-Christians.

V. Conclusion. 4:7-18.

A. Commendation of the Bearers of
the Letter. 4:7-9.

The bearers of the letter, Tychicus
and Onesimus, would convey information
not contained in it and doubtless would
interpret it to the recipients, answering
any questions they might have. Ones¬
imus, subject of the Philemon corres¬
pondence, has been suggested as the
collector of the. Pauline corpus of let¬
ters (cf. John Knox, Philemon Among
the Letters of Paul, p. 98ff.). Paul's
commendation of him here served to
ease the return of this runaway slave
and to remind the readers that he was
now a brother in Christ.

B. Greetings from Paul's Co-Workers.

4:10-14. *

Epaphras. See on 1:7. Of the other
companions, Mark (ASV) and Aristarchus
are known from Acts (15:36-39; 19:29;
20:4; 27:2). The former, after his lapse
on Pauls first mission (Acts 15:36-39),
was now restored to the apostle's favor.
In spite of the doubts of F. C. Grant
(The Earliest Gospel , pp. 52,53), Mark
is almost certainly to be identified with
the companion of Peter (I Pet 5:13) and
the author of the Second Gospel. Luke,
then, has a personal, as well as a literary,
relation to Mark. Since Luke is not in¬
cluded among those of the circumcision,
it is usually inferred that he was a Gen¬
tile—the only NT writer so identified.
His identity as a physician finds con¬
firmation in the vocabulary of Luke-
Acts. Demas. Cf. II Tim 4:10,11.

C. The Apostle's Greetings and Bless¬
ings. 4:15-18.

15. The house-church' was widespread,
both in the Pauline congregations and
in general (Acts 12:12; 16:15,40; Rom
16:5,23; I Cor 16:19; Phm 2).

16. Paul's "Letter to the Laodiceans'
has been the subject of much specula¬
tion. In the second century an apocryphal
epistle was composed to fill the gap; in
recent times the letter has been identified
with Ephesians (e.g., Lightfoot; so Mar-

801

COLOSSIANS 4:17-18

17. And say to Archippus, Take heed to
the ministry which thou hast received in the
Lord, that thou fulfil it.

18. The salutation by the hand of me
Paul. Remember my bonds. Grace be with
you. Amen.

Written from Home to the Colossians by Tychicus and
Onesimus.

cion, a.d. 140) or Philemon (e.g., Good-
speed).

17. The personal note to Archippus,
who may have been the son of Philemon
(Phm 2), is reminiscent of the apostles
charge to Timothy (II Tim 1:6). In the
Lord identifies Archippus' ministry as a
‘spiritual gift' rather than merely an or¬
ganizational function (cf. Rom 12:6-8; I
Cor 12:5; Eph 4:12). The concern that
Paul voices is ever present in the life of
the church: the danger is not a lack of
spiritual gifts but spiritual gifts which
because of personal sin, organizational
pressures, or non-spiritual influences are
smothered, warped, and unfulfilled.

18. After dictating the letter, Paul
confirmed its genuineness, as was his cus¬
tom (cf. I Cor 16:21; Gal 6:11; II Thess
3:17; Phm 19), with a greeting in his
own hand (cf. Deiss, LAE, pp. 171,172).
Referring to his bonds, Paul reminds his
readers that “he who is suffering on be¬
half of Christ has a right to speak on
behalf of Christ" (Lightfoot). On this
moving note the apostle closes his letter.

BIBLIOGRAPHY

Abbott, T. K. The Epistles to the
Ephesians and to the Colossians. Edin¬
burgh: T. & T. Clark, n.d.

Dibelius, M. An die Kolosser, Epheser,
und Philemon. Tuebingen: Mohr, 1953.

Hanson, S. The Unity of the Church in
the New Testament: Colossians and
Ephesians. Uppsala: Almquist & Wik-
sells, 1946.

Lightfoot, J. B. St. Paul's Epistles to
the Colossians and to Philemon . Lon¬
don: Macmillan, 1886.

Masson, C. L'Epitre de Saint Paul aux
Colossiens. Paris: Delachaux et Nies-
tle, 1950.

Moule, C. F; D. The Epistles of Paul
the Apostle to the Colossians and to
Philemon . Cambridge: The University
Press, 1957.

Robinson, J. A. T. The Body. London:
SCM Press, 1952.

Simpson, E. K. and Bruce, F. F. The
Epistles to the Ephesians and the
Colossians. Grand Rapids: Eerdmans
Publishing Co., 1957.

802

THE FIRST EPISTLE
TO THE THESSALONIANS

INTRODUCTION

Occasion of the Writing. The church
at Thessalonica was a fruit of Pauls sec¬
ond missionary journey (Acts 17:1-9).
Miraculously released from imprisonment
at Philippi, Paul and his companions, Silas
and Timothy, trekked southward and then
westward along the great Roman high¬
way to the Macedonian capital and com¬
mercial center, Thessalonica. There, in
spite of dogged opposition, they founded
the second European church. Harassed
by the Jews in Thessalonica and Berea
(Acts 17:10-15), Paul fled to Athens,
where concern for the spiritual welfare
of the Thessalonian believers prompted
him, at some personal sacrifice, to dis¬
patch Timothy to buttress the church
against the waves of persecution (I Thess
3:1-3). Timothy rejoined Paul at Corinth
with the welcome report that the Gospel
seed had fallen on good soil. Paul then
penned I Thessalonians to commend his
faithful brethren for their stalwart dedi¬
cation to Christ and to one another and
to encourage them to further progress in
love and holiness.

Date and Place of Writing. Thanks to
Luke’s penchant for historical details, the
dates of these letters may be fixed with
reasonable certainty. Luke’s reference to
Gallio, proconsul of Achaia, in connection
with Pauls sojourn at Corinth (Acts 18:
12) has been illuminated by the discovery
at Delphi of an inscription which dates
Gallio’s proconsulship within the reign of
the emperor Claudius. The inscription
seems to indicate that Gallio assumed
office in the summer of a.d. 51. Since
Luke apparently suggests that Paul had
stayed in Corinth about eighteen months
before Gallio came to power (Acts 18:11),
the apostle probably arrived in Corinth
early in a.d. 50. Not long after this,
Silas and Timothy returned from Mace¬
donia with the report which issued in
Paul’s writing I Thessalonians (Acts 18:
5; I Thess 3:1-6) probably about the
middle of a.d. 50. A few months later
II Thessalonians followed, in response to
reports that certain problems were not
yet solved.

Development of the Thought. The
first three chapters are personal and re¬
flective. Paul recalls the warm reception
the Macedonian believers gave the Gos¬
pel and reminds them of the difficult cir¬
cumstances in which he brought the word
of .God to them. His vital concern was
evidenced by his willingness to part with
his needed companion, Timothy, in order
to strengthen the oppressed church.

Timothy’s positive report lifted the
apostle’s burden and evoked from him a
series of practical exhortations. Aware of
the temptations that stalked believers in
a pagan culture, the apostle warns them
about the menace of sexual impurity and
the dangers of strife and factiousness.

Paul’s teaching on the return of Christ
while at Thessalonica had spawned two
special problems: lack of industry in view
of Christ’s imminent coming and a fear
that dead believers would be robbed of
the rights of participation in the glories of
that grand event. With characteristic di¬
rectness Paul meets these problems with
admonitions to diligence and with a dra¬
matic description of the roles of living
and dead saints in Christ’s coming. The
book concludes (ch. 5) with a challenge to
alertness and with some practical advice
concerning Christian attitudes and spirit¬
ual gifts.

Impedance. The early date of these
epistles allows us to get a glimpse of the
uncomplicated structure of the primitive
church. There was no complex organiza¬
tion; the glue that held the believers to-
ether was a common faith, love, and
ope. An unofficial leadership had arisen
within the church, yet the Christians were
desperately dependent upon the apostolic
circle. In few New Testament writings is
there found more forceful testimony to
the power of the Gospel, which turned
the pagans to God from idols, kept their
love warm in the midst of strife, and
anchored them in hope in spite of relent¬
less onslaughts of persecution.

In these letters Paul lays bare not so
much his subject as his soul.' Here the
beat of the apostle’s warm heart is audi-

803

I THESSALONIANS

ble. He compares himself to a gentle
nurse (I Thess 2:7), a firm father (2:11),
and a homeless orphan (in the Greek of
2:17). He shows himself ready to spend
and be spent for the spreading of the
Gospel. It is Paul, the man , who con¬
fronts us, gentle in his strength, loving in
his exhortations, dauntless in his courage,
guileless in his motives — a man (as Carl
Sandburg said of Abraham Lincoln) “of
steel and velvet, hard as rock and soft as

drifting fog.”

The eschatological teachings in these
letters enhance their importance. No¬
where else does the apostle deal at such
length with the sequence of events at
Christ’s second coming and the role of
dead believers in that advent. Further¬
more, only in II Thessalonians 2 does
Paul allude to the paragon of evil who
will set himself up as God at the end of
history — the Antichrist.

OUTLINE

I. Introduction. 1:1.

A. Author.

B. Recipients.

C. Blessing.

II. Personal reflections. 1:2-3-13.

A. Paul’s commendation of the church. 1:2-10.

1. For their reception of the Gospel. 1:2-5 a.

2. For their testimony to the world. 1:5 b-10.

B. Paul’s founding of the church. 2:1-16,

1. Purity of the apostle’s motives. 2:1-6.

2. Extent of the apostle’s sacrifice. 2:7,8.

3. Integrity of the apostle’s conduct. 2:9-12.

4. Reliability of the apostle’s message. 2:13.

5. Result of the apostle’s message: persecution. 2:14-16.

C. Timothy’s strengthening of the church. 2:17—3:13.

1. Paul’s concern. 2:17—3:5.

2. Timothy’s welcome report. 3:6-10.

3. Paul’s prayer. 3:11-13.

III. Practical exhortations. 4:1—5:22.

A. Abstain from immorality. 4:1-8.

B. Love one another. 4:9,10.

C. Mind your own affairs. 4:11,12.

D. Comfort one another with the hope of the Second Coming. 4:13-18.

E. Live as children of the day. 5:1-11.

F. Abstain from evil; embrace the good. 5:12-22.

1. In relation to others. 5:12-15.

2. In basic attitudes. 5:16-22.

IV. Conclusion. 5:23-28.

A. Closing prayer. 5:23,24.

B. Request for prayer. 5:25.

C. A final salute. 5:26.

D. Command to read the letter. 5:27.

E. Benediction. 5:28.

804

I THESSALONIANS

CHAPTER 1

PAUL, and Silvanus, and Timotheus, unto
the church of the Thessalonians which is in
God the Father, and in the Lord Jesus
Christ: Grace be unto you, and peace, from
God our Father, and the Lord Jesus Christ.

I THESSALONIANS 1:1

COMMENTARY

I. Introduction. 1:1.

A. Author. Paul did not need to defend
his apostleship, so firm was his friendship
with the Macedonian churches. Silvanus
(Silas), who had replaced Barnabas on
the second missionary journey (Acts 15:
39,40), and Timothy, who had joined the
company at Lystra (Acts 16:1-3), are
mentioned because they were partners in
the founding of the church (Acts 17:1-
9) and were at Corinth at the time of
composition of the epistle. Timothy,
though subordinate to the others, was
probably especially dear to the Thessa¬
lonians because of his mission (I Thess
3:1-10). The mention of Paul's associ¬
ates serves more to buttress the apostle's
authority than to divide it.

B. Recipients. The mode of address,
unto the church, etc., is unparalleled
(though cf. Gal 1:2). The emphasis seems
to be on the local assembly rather than
on the universal church as it is found in
any particular place. In God the Father

805

I THESSALONIANS 1:2-4

2. We give thanks to God always for you shows the new relationship between the
all, making mention of you in our prayers; believers and God.

3. Remembering without ceasing your

work of faith, and labor of love, and patience . C. Blessing. Paul's characteristic greet-
of hope in our Lord Jesus Christ, in the sight * n S> grace and peace, combines Greek
of God and our Father; and Hebrew salutations enriched with

4. Knowing, brethren beloved, your elec- theological significance God’s act of un-

tion of God. merited tavor in Christ (grace) brings in its

wake complete spiritual welfare (peace).

II. Personal Reflections. 1:2—3:13.

A. Paul's Commendation of the
Church. 1:2-10. The rehearsal of the
Thessalonians' reception of the Gospel
evokes the apostle's thankful prayer. The
Spirit who attested Gods election by his
convicting power also enabled the Thes-
salonians to face affliction with such
steadfastness and joy that reports of their
dynamic conversion, stalwart service, and
vibrant hope had sped throughout the
Mediterranean area.

1) For Their Reception of the Gospel.
l:2-5a. 2. We give thanks. We is prob¬
ably editorial, referring to Paul alone, as
in 3:1. Always. Whenever he prayed, he
thanked God for all of them. There was
no disloyal group for which he could not
give thanks.

3. Without ceasing probably belongs
with making mention in 1:2. Here, as
in 5:17, the word adialeiptds means
“without let up.” In a non-Biblical papy¬
rus it describes the annoying persistence
of a cough. The first reason for Pauls con¬
stant thanksgiving is his recollection of
the faith, love, and hope of the Thessa-
lonians. This is Paul's first mention of
these three graces (cf. 5:8; Rom 5:2-5;
and especially I Cor 13:13). The order
is logical and chronological: faith relates
to the past; love to the present; hope to
the future. Work of faith — faith has pro¬
duced good works; labor of love—love
has led them to fatiguing toil for one an¬
other; patience of hope — hope in Christ's
second coming undauntedly endures in
persecution. In the sight of God should
possibly be limited to the final phrase,
patience of hope, but may also refer to
the other achievements of the church,
which was aware of and sensitive to God's
presence (cf. 2:19; 3:9,13).

4. A second reason for thanksgiving
is the apostle's assurance of the Thessa-
lonians' election. Paul's oneness with this
Gentile church is shown by the frequent
appearance of the word brethren. Elec¬
tion stems from God’s love (cf. Eph 1:
4,5). The believers are called beloved of

806

5* For our gospel came not unto you in
word only, but also in power, and in the
Holy Ghost, and in much assurance; as ye
know what manner of men we were among
you for your sake,

6. And ye became followers of us, and of
the Lord, having received the word in much
affliction, with joy of the Holy Ghost:

7. So that ye were ensamples to all that
believe in Macedonia and Achaia.

8. For from you sounded out the word of
the Lord not only in Macedonia and Achaia,
but also in every place your faith to God-
ward is spread abroad; so that we need not to
speak any thing.

9. For they themselves show of us what
manner of entering in we had unto you, and
how ye turned to God from idols to serve the
living and true God;

I THESSALONIANS 1:5-9

God, the phrase of God belonging with
beloved rather than with election, as in
the AV. Note the OT background: Gen¬
tiles have joined Israel as objects of God s
elective love. 5a. Proof of their election
was the fact that the Spirit drove the
Gospel home to their hearts. Our gos¬
pel reveals Pauls personal commitment
to his message. Not mere words, it carries
its own divinely supplied power (cf. Rom
1:16; I Cor 2:4). Preached by men, it is
ratified by the Holy Spirit. This divine
unction caused the Gospel to be received
in much assurance, i.e., with full cer¬
tainty that it was the word of God.

2) For Their Testimony to the World.
l:5b-10. 5 b. What manner of men. The
apostles practiced what they preached.
The Holy Spirit had changed their lives;
their lives reinforced their message. 6.
Followers. Imitators. Responding to the
Gospel in spite of much affliction, the
new believers followed in the train of the
apostles and their Master. Affliction can¬
not dampen the true joy of the Spirit (Jn
16:33; Acts 16:23-25; Gal 5:22; Heb
12:2; I Pet 2:19-21). Affliction. Tribula¬
tion, the relentless pressure to which a
believer may be exposed in a world op¬
posed to Christ.

7. Accordingly, this church became an
ensample (singular is preferable to plural)
a pattern or model for the believers in
Macedonia and Achaia, the northern and
southern provinces, standing for all of
Greece. 8. Sounded out. Like a trumpet
or a clap of thunder. Word of the Lord
has an OT prophetic ring and points to
the divine authority behind the message.
In every place. Probably hyperbole, but
the strategic location of Thessalonica en-'
abled the report to spread far and wide,
and speedily. Possibly Priscilla and Aquila
brought this news from Rome to Corinth
(Acts 18:2). Your faith, i.e., the report
of your faith. This sentence should have
ended after every place, but Paul rushes
on to underscore his statement. He de¬
lighted to spread the report, for the Thes-
salonians were his joy (2:19), But
wherever he went, the news had pre¬
ceded him.

9. They themselves. Probably people
in general, wherever Paul went. What
manner of entering in. Both the welcome
reception accorded the apostles and the
success of their mission. Turned to God
from idols indicates the thoroughness of
their conversion and the predominantly
Gentile nature of the church. To serve,
in complete subjection like slaves, the

807

I THESSALONIANS 1:10-2-2

10. And to wait for his Son from heaven,
whom he raised from the dead, even Jesus,
which delivered us from the wrath to come.

CHAPTER 2

FOR yourselves, brethren, know our en¬
trance in unto you, that it was not in vain:

2. But even after that we had suffered be¬
fore, and were shamefully entreated, as ye
know, at Philippi, we were bold in our God
to speak unto you the gospel of God with
much contention.

living (not lifeless idols) and true God
(not false gods, who were shams).

10. To wait (anamenein) implies pa¬
tient, confident waiting for the expected
coming. His son. The only direct reference
to Christ's sonship in I and II Thessalo-
nians, which stress rather his Lordship.
The Resurrection was the prelude to
Christs return, and the guarantee of
Gods power to rescue those who are his
and judge those who are not (Acts 17:31).
Delivered should be present tense, the
participle (ruomenon) Being timeless here
— rescuing . Wrath. God's wrath as in I
Thess 2:16, and Rom 3:5; 5:9; 9:22; 13:5.
To come and to wait clearly indicate that
Paul refers to God's final judgment. This
wrath is Gods personal retribution against
sin, his holiness in action. Though the
final period of tribulation is to be a time
of wrath, Gods ire will not then be ex¬
hausted; for Christ's coming itself will
be a display of wrath against the wicked
and unbelieving nations (Mt 24:30 Rev
19:11-15).

B. Paul's Founding of the Church. 2:
1-16. Paul recalls the hardships of his
visit and the integrity of his motives and
conduct. Undoubtedly he was deliberately
refuting accusations of the Jews, who
were using every possible emotional lever
to pry the new converts from die rock of
their Christian confession.

1) Purity of the Apostle's Motives. 2:
1-6. 1. For yourselves, brethren. Paul
appeals both to the unquestionable reality
of their own experience and to the in¬
timacy of his relationship with them. En¬
trance in (eisodos) is the same word
translated “entering in'' at 1:9. Paul calls
the believers to affirm personally what
others had said about them. Was not in
vain. The perfect tense of the Greek verb
was shows that the results of Paul’s min¬
istry were still in effect. He uses an un¬
derstatement. His mission was anything
but fruitless. 2. But. The Greek word is
strong, underscoring the success of the
visit in spite of both physical (suffered)
and mental (shamefully entreated) ill-
treatment at Philippi (Acts 16:19-40).
We were bold. This verb virtually al¬
ways in the NT refers to open, fearless
preaching (e.g., Acts 13:46; 18:26). The
evangelists’ confidence was rooted in our
God, the source of their courage, power,
and message. Opposition dogged their
tracks, so that in Thessalonica, as in Phi¬
lippi, the Gospel was preached with much
contention. This expression recalls ath-

808

I THESSALONIANS 2:3-8

3. For our exhortation was not of deceit, letic contests where competitive struggle

nor of uncleanness, nor in guile: (contention) preceded every prize.

4. But as we were allowed of God to be 3. Our exhortation suggests the urgen-

put in trust with the gospel, even so we cy of Paul’s manner of preaching. Deceit,
speak; not as pleasing men, but God, which False teachers are deceivers and deceived
trieth our hearts* (II Tim 3:13), but Paul was neither. In

5. For neither at any time used we flatter- a world where religion was often coupled

ing words, as ye know, nor a cloak of covet- with immorality, he kept himself free
ousness; God is witness: from uncleanness. As the Master was

6. Nor of men sought we glory, neither of guileless (1 Pet 2:22), so die servant
you, nor yet of others, when we might have could not resort to an atmosphere of guile
been burdensome, as the apostles of Christ. ( in contrasted with of deceit) to snare un-

7. But we were gentle among you, even as suspecting followers. 4. Allowed by God.

a nurse cherisheth her children: Tested and approved by God. Paul s

8. So being affectionately desirous of you, s [ ngl , ene ^ of eye (Mt 6:22) was based on

we were willing to have imparted unto you, . e double premise that he was commis-

not the gospel of God only, but also our own f 10 ^. v an< ^ on y cou ^

souls, because ye were dear unto us. h,s heartexaminehisinner motives

7 (I Cor 4:4). Heart in Biblical thought is

the seat not so much of emotions as of
volition and intellect, the center of moral
decision. Paul refutes the Jewish charge
that he was preaching an ‘easy’ message,
pleasing men by removing the yoke of the
Law (see Gal 1:10).

5. Flattering words, standard equip¬
ment of demagogues of every era, found
no place in Paul’s arsenal. Nor did he
conceal covetousness with the cloak of pre¬
tended unselfishness. His hearers could
vouch for absence of flattery, and God
is witness that no greed lurked beneath
the mantle of altruism. 6. Paul coveted
neither material gain nor the glory or
praise of men, even though as an apostle,
dispatched on his missions by Christ, he
had a right both to financial aid and to
personal respect (I Cor 9:1-14; Gal 6:6;
et ah). Burdensome, i.e., insisting on be¬
ing supported by the church.

2) Extent of the Apostle’s Sacrifice. 2:
7,8. 7. But. A strong contrast. Gentle
(epioi). Many excellent manuscripts have
babes (nepioi), the idea being that Paul,
far from being highhanded, actually be¬
came as a child, using baby talk to com¬
municate with the infant church. Which¬
ever reading is preferred, Paul, instead
of being a burden, put himself out to
help. As a nurse. Better, a nursing
mother. Cherisheth. Warmly and tenderly
cares for her own children. Paul main¬
tained a dual relationship to his con¬
verts: before God he and they were
brethren (I Thess 1:4; 2:1; et ah); yet
they were his children (cf. 2:11), whom
he had brought into the life of faith and
for whom he was obliged to care. 8. Af¬
fectionately desirous. A word used only
here in the NT, indicating warm affection,
longing. The apostles were willing, well
pleased , to share themselves, their very

809

I THESSALONIANS 2:9-13

9. For ye remember, brethren, our labor
and travail: for laboring night and day, be¬
cause we would not be chargeable unto any
of you, we preached unto you the gospel of
God.

10. Ye are witnesses, and God also, how
holily and justly and unblamably we be¬
haved ourselves among you that believe:

11. As ye know how we exhorted and
comforted and charged every one of you, as
a father doth his children,

12. That ye would walk worthy of God,
who hath called you unto his kingdom and
glory.

13. For this cause also thank we God
without ceasing, because, when ye received
the word of God which ye heard of us, ye re¬
ceived it not as the word of men, but, as it is
in truth, the word of God, which effectually
worketh also in you that believe.

lives, because of their love for the new
converts (cf. I Jn 3:16).

3) Integrity of the Apostles Conduct.
2:9-12. 9. Labor and travail are also paired
in II Thess 3:8 and II Cor 11:27, where
the AV “weariness and painfulness” high¬
lights the emphases of the two words.
Night and day. Paul probably began his
tent-making (Acts 18:3) before dawn in
order to be able to take some time off for
preaching. Chargeable. Burdensome , as
in 2:6. 10. Both the Thessalonians, who
could judge Paul's actions, and God, who
could test his motives (2:4), were wit¬
nesses to the apostle’s sterling conduct.
Holily and justly stresses the positive
quality of Paul’s life before God and men.
The former (hosids) probably refers to re¬
ligious purity; the latter (dikaios) to
moral integrity. Unblameably states the
same thing negatively. You that believe.
Only the faithful can judge the faithful.
The Verdict of unbelievers is frequently
too biased to be counted.

11. In another striking simile (cf. 2:7)
Paul likens himself to a father, charged
not with the nursing but with the training
of his children. Three verbs summarize
this ministry: exhorted (cf. 2:3), calling
to decisive action; comforted (cf. 5:14;
Jn 11:19,31) — Paul was tenderly appre¬
ciative of their hard lot; charged, re¬
minding of the solemn nature of Chris¬
tian duty (cf. “testify” in Eph 4:17).

12. This fatherly counsel had one aim:
to encourage the Thessalonians to live
(walk) worthily of God (cf. Eph 4:1).
Better manuscripts read who calls you
for who called you. God’s call confronts
men continually. The kingdom has both
present and future aspects. It is God’s
active sovereignty over those who sub¬
mit to him; yet this submission is neither
as complete nor as extensive as it will be.
Both the epistle’s eschatological tone and
the close connection between kingdom
and glory (linked with one definite article
in Greek) indicate the future aspect (as
in I Cor 6:9; 15:50; Gal 5:21; II Thess
1:5; II Tim 4:1,18) rather than the pres¬
ent (as in Rom 14:17; I Cor 4:20; Col 1:
13). Glory is future (cf. Rom 5:2; 8:18),
referring to the full revelation of God’s
majestic character.

4) Reliability of the Apostle’s Mes¬
sage. 2:13. For similar thanksgiving
see 1:2. Two words are translated re¬
ceived: the former ( paralamhand ) means
to accept formally and outwardly; the
latter (aechomai) J to receive willingly and
inwardly, to welcome. The apostle’s mes-

810

I THESSALONIANS 2:14-17

14. For ye, brethren, became followers of
the churches of God which in Judea are in
Christ Jesus: for ye also have suffered like
things of your own countrymen, even as they
have of the Jews:

15. Who both killed the Lord Jesus, and
their own prophets, and have persecuted us;
and they please not God, and are contrary to
all men:

16. Forbidding us to speak to the Gentiles
that they might be saved, to fill up their sins
always: for the wrath is come upon them to
the uttermost.

17. But we, brethren, being taken from
you for a short time in presence, not in heart,
endeavored the more abundantly to see your
face \yith great desire.

sage was the word of God (repeated for
emphasis) not of man. Compare the stress
on the gospel of God (2:2,8,9). Effectu¬
ally worketh. The verb should probably
be understood as passive—is set in oper¬
ation. God is the source of the power; the
word is his instrument (cf. Rom 1:16;
Heb 4:12; Jas 1:21; I Pet 1:23).

5) Result of the Apostles Message:
Persecution. 2:14-16. 14. Followers. Im¬
itators, as in 1:6. The churches of God
were geographically in Judea and spiritu¬
ally in Christ Jesus. The imitation con¬
sisted in their suffering like things (the
same things) from their neighbors as the
Judean Christians suffered from theirs.
Countrymen (tribesmen) is used here in
a local rather than an ethnic sense; prob¬
ably both pagans and Jews in Thessa-
lonica persecuted the church.

15. Paul indicts his countrymen with
a vigor unique in his writings: they killed
the one who was both Lord, sovereign
over creation and history, and Jesus, the
human Saviour, kinsman to them (the
G*eek word order stresses both names;
cf. Acts 2:36); they killed or persecuted
the prophets (prophets may be taken as
the object of either verb, but it seems
preferable to link it with persecuted; cf.
Mt 5:12); they persecuted or drove out
the apostles (us). Paul may have. been
recalling the parable in Mk 12:1 ff.
Please not God. A forceful understate¬
ment meaning “to displease/' (Cf. II
Thess 3:2). Contrary to all men. By op¬
posing the Gospel the Jews were working
against the good of mankind, which so
desperately needs salvation. 16. To fill up,
etc., refers to God's sovereign purpose
worked out in the lives of the Jewish
persecutors. In continuing their rejection
of Christ and increasing their opposition,
they heaped sin upon sin. The wording
recalls Gen 15:16. Especially pertinent are
the words of Christ in Mt 23:31,32.
Wrath. See note on I Thess 1:10. Is come
emphasizes the completeness and cer¬
tainty of judgment. Wrath for them was
inescapable. (Cf. Rom 1:24,26,28).

C. Timothy's Strengthening of the
Church. 2:17—3:13. Paul explains his
involuntary absence and the reasons for
Timothy's mission. Grateful for Timothy's
report, he prays that God will cause the
church to continue to flourish.

1) Paul's Concern. 2:17—3:5. 17.

Being taken from you. Literally, orphaned ,
bereft, reflecting the warm tie between
Paul and the church. Compare II Cor

811

I THESSALONIANS 2:18-3:2

18. Wherefore we would have come unto
you, even 1 Paul, once and again; but Satan
hindered us.

19. For what is bur hope, or joy, or crown
of rejoicing? Are not even ye in the presence
of our Lord Jesus Christ at his coming?

20. For ye are our glory and joy.

CHAPTER 3

WHEREFORE when we could no longer
forbear, we thought it good to be left at Ath¬
ens alone;

2. And sent Timotheus, our brother, and
minister of God, and pur fellow laborer in
the gospel Of Christ, to establish you, and to
comfort you concerning your faith:

11:28, where the writer numbers among
his burdens the arixiety for (RSV) all the
churches. Endeavored the more abun¬
dantly and with great desire are strong
attempts by Paul to convey his earnest
yearning for fellowship. He even uses the
graphic word desire, epithymia , which in
the NT usually connotes lusting or covet¬
ing. 18. Even I Paul points out his per¬
sonal concern. Once and again is, literally,
both once and twice , meaning “repeated¬
ly.” Satan hindered. This title stresses
the devil's role, as adversary of God and
His people. How was Paul hindered? By
illness (II Cor 12:7; Gal 4:13) or by op¬
position in Athens that made it impos¬
sible for him to leave (I Thess 3:1)?
Some think the hindrance was the secur¬
ity taken from Jason et al.> that Paul
would not return (Acts 17:9). Firmly be¬
lieving in God's sovereignty, the apostle
never minimized the reality of evil, es¬
pecially as it was summed up in Satan
(I Thess 3:5; II Cor 4:4; Eph 2:2; 6:12).

19. Paul's emotional attachment to the
Thessalonians becomes almost exuberant.
Are not even ye. This seems to be a,pa¬
renthesis within the major question:
“What is our hope .... in the presence
. . . p" Grown of rejoicing. An allusion to
the wreath or garland of victory awarded
to winners in the games or to distin¬
guished public servants* Paul's hope, joy,
and only grounds for boasting (rejoicing)
were the thought of the souls he would
present to Christ (cf. II Cor 1:14; 11:2;
Phil 2:16). Coming (parousia) originally
meant “presence” or “arrival,” but later
took on a technical sense referring to the
visit of a king or official. New Testament
writers frequently use it for Christ ? s sec¬
ond coming (I Thess 2:19; 3:13; 4:15;
II Thess 2:1; Jas 5:7,8;. II Pet 1:16; I
Jn 2:28; et aL). 20. The writer makes
doubly sure that the Thessalonians know
the answer to his question. For has a con¬
firmatory sense — “truly" or “indeed.” Ye
is emphatic: you alone.

3:1. Could no longer forbear. Could
bear up under the strain of separation no
longer. Though Paul uses we here, as
throughout these epistles, it seems prob¬
able that the we is editorial. Alone seems
to confirm this. 2. Our brother. Timothy
was Paul's son in the faith (I Tim 1:2);
but because of this mission, Paul stresses
partnership, not dependence (cf. II Cor
1:1; Col 1:1; Phm 1:1). Manuscript evi¬
dence indicates that minister of God and
our fellow laborer is an expansion of an
original statement: either minister of God
or fellow laborer of God. The former

812

I THESSALONIANS 3:3-6

3. That no man should be moved by these
afflictions: for yourselves know that we are
appointed thereunto.

4. For verily, when we were with you, we
told you before that we should suffer tribula¬
tion; even as it came to pass, and ye know.

5. For this cause, when I could no longer
forbear, I sent to know your faith, lest by
some means the tempter have tempted you,
and our labor be in vain.

6. But now when Timotheus came from
you unto us, and brought us good tidings of
your faith and charity, and that ye have good
remembrance of us always, desiring greatly
to see us, as we also to see you:

has slightly better support, while the lat¬
ter is more startling (although see I Cor
3:9) and is less likely to be a scribal
correction. In either case Paul emphasizes
Timothy's fitness to perform his mission.

The concern throughout these epistles
is the spiritual rather than the physical
welfare of the believers. Timothy's pur¬
pose was to establish (strengthen) and
comfort ( actively encourage) them con¬
cerning (as Milligan notes, for the further¬
ance of) their faith, which here is active
— the experience of believing.

3. Timothy's purpose is further ex¬
plained: to prevent their seduction by
Jews, who might seize the opportunity
afforded by affliction to try to lure the
believers from their faith. Moved ( saines -
thai) probably retains some of its origi¬
nal meaning, to wag the tail , and, there¬
fore, to “beguile” or “flatter.” (Arndt,
however, prefers move.) Afflictions are
part and parcel of Christian experience
(Jn 16:33; Acts 14:22). Note the we.
Paul, who had suffered more than his
share, here groups himself with the suf¬
fering believers. 4. An essential element
in the apostle's message to the Thessalo-
nians was the redemptive suffering of
Christ (Acts 17:3). The church was born
in suffering (Acts 17:6). Paul bore marks
of his shameful treatment at Philippi
when he evangelized the Thessaloniaris.
Hence, suffering should not have caught
them by surprise. We told you. The im¬
perfect tense indicates that Paul had re¬
minded them repeatedly.

5. Compare 3:1. To know. To find
out. Faith. See note on 3:2. Tempter
shows the seductive aspect of Satan's
work. The devil tried to use Christ's phys¬
ical difficulties to defeat him spiritually
(Mt 4:3), and he did the same to the
Thessalonians. The verb have tempted is
aorist indicative and shows that the temp¬
ter was already at work, while the verb
be is subjunctive, casting doubt upon
Satan's success.

2) Timothy's Welcome Report. 3:6-10.
After re-creating his personal anguish
over the church's lot, Paul expresses his
complete release from this burden at
Timothy's return.

6. But now brings out the contrast
between Paul's past concern and his
present confidence, and indicates that
Timothy had just arrived (cf. Acts 18:5).
Good tidings. The Greek root means
"to evangelize” and suggests that Timo¬
thy's report was virtually a 'gospel' to
Paul's anxious soul. The good news was
threefold: (1) faith was firm—this had

813

I THESSALONIANS 3:7-12

7. Therefore, brethren, we were com¬
forted over you in ail our affliction and dis¬
tress by your faith:

8. For now we live, if ye stand fast in the
Lord.

9. For what thanks can we render to God
again for you, for all the joy wherewith we
joy for your sakes before our God;

10. Night and day praying exceedingly
that we might see your face, and might per¬
fect that which is lacking in your faith?

11. Now God himself and our Father, and
our Lord Jesus Christ, direct our way unto
you.

12. And the Lord make you to increase
and abound in love one toward another, and
toward all men, even as we do toward you:

been Pauls principal concern (I Thess
3:5,7); (2) love was constant —in spite of
the trials which could have frayed the
edges of their dispositions; (3) their re¬
membrance (recollection) of the apostles
was always good —despite the reproach
and persecution which the evangelists’
visit had produced.

7. Comforted, i.e., encouraged (cf. 3:2).
Pauls own lot had not been a happy one,
even while he awaited news from Mace¬
donia. Persecution at Philippi, Thessa-
lonica, and Berea was followed by lone¬
liness and indifferent response at Athens
(3:1; Acts 17:32-34). Such dogged op¬
position plagued him at Corinth that ne
had to be divinely reassured (Acts 18:
6-10). No wonder he speaks of affliction
(choking pressures) and distress (overbear¬
ing tribulation). 8. We live. New vitality
had come into Pauls flagging body with
the good news of the Thessalonians’ faith
and remained with him while he wrote
(now). This would pale, however, unless
the Thessalonian believers would stand
fast in their relation to the Lord. The verb
form seems to show that Paul confidently
expected them to stand firm.

9. Paul took no credit for the sound¬
ness or growth of the church. It was God
who gave the growth (I Cor 3:7). Not
boastful but thankful (cf. I Thess 1:2
ff; 2:13 ff.), he rejoiced (cf. 5:18) before
our God, because He made such joy pos¬
sible. 10. Timothy’s news relieved Paul’s
concern but did not lessen his desire to
see them (cf. 2:17,18; 3:6), a desire
prompted by the strong emotional tie (the
wish to see your face) and by the need
for mending the gaps in their faith. Per¬
fect (katartizo) means to fit a thing for its
full and proper use.

3) Paul’s Prayer. 3:11-13. 11. Himself.
Paul’s destiny was in God’s control.
Christ’s full title stresses His majesty. He
is associated closely with God as the re¬
cipient of prayer and as the co-subject of
the verb direct, the singular form of
which (kateuthynai) yokes the Subjects
God and Christ together intimately.

12. The Lord, i.e., Christ. Abound in
love. Cf. Phil 1:9. Love has the capacity
for growing endlessly. It increases in
intensity toward an individual and ex¬
pands to embrace others. Christian love
is first directed toward believers (one to¬
ward another) and then reaches out like
God’s love toward all men. This love can
be produced only by the Spirit of God
(Col 1:8; Gal 5:22). More than sentiment
or warm feeling, Christian love is the
selfless desire for the total welfare of

814

I THESSALONIANS 3:13-4:2

13. To the end he may stablish your
hearts unblamable in holiness before God,
even our Father, at the coming of our Lord
Jesus Christ with all his saints.

CHAPTER 4

FURTHERMORE then we beseech you,
brethren, and exhort you by the Lord Jesus,
that as ye h^ve recieved of us how ye ought
to walk and to please God, so ye would
abound more and more.

2. For ye know what commandments we
gave you by the Lord Jesus.

others. Even as we. Gods love had been
reflected in the apostle’s gracious words
and deeds.

13. Note the connection between love
and holiness. If love is the Christian law
(Gal 5:14), then ones holiness (separa¬
tion to God) is measured chiefly by love.
Selfishness blemishes this holiness; so Paul
prays that the Thessalonians may live in
love and be spotless (unbjameable) in
holiness before God, who, being complete¬
ly holy, is the only adequate judge of
holiness. God judges not as a brutal critic
but as a loving Father. The time of reck¬
oning is the coming (parousia; cf. I Thess
2:19) of Christ. Saints. Literally, holy
ones. It probably includes holy angels as
well as dead believers clothed in bodies
“not made with hands” (II Cor 5:1),
awaiting the resurrection of their earth¬
ly bodies. For other graphic pictures of
Christ’s coming with his whole heaven¬
ly entourage see Mt 24:30,31 and Rev
19:11-14. The OT background is Zech
14:5. According to Rev 19—20 this glori¬
ous coming paves the way for the Mil-
lenial kingdom.

HI. Practical Exhortations. 4:1—5:22.

Paul would not have been true to his
pastoral calling nor to his parental con¬
cern if he had not seized every op¬
portunity for spiritual instruction. To ful¬
fill the law of love he had to say the
needful things. Timothy’s report was
mainly encouraging, but undoubtedly in¬
cluded certain questions that Paul has¬
tened to settle.

A. Abstain from Immorality. 4:1-8.
No temptation faced by the early church
was more vexing than that of immorality.
The edict of the Jerusalem Council lists
fornication with the ceremonial prohibi¬
tions placed upon Gentile believers, so
generally accepted was this practice
among the pagans (Acts 15:29). Paul
makes the strongest possible case for
morality by grounding it within the will
and calling of God and the nature of the
indwelling Holy Spirit.

1. Furthermore then. Finally. The
word marks a major transition in subject
matter and suggests that the letters con¬
clusion is approaching. Beseech. Request.
Exhort is stronger (cf. 2:11 and 3:2).
Walk equals live , as in 2:12. The es¬
sence of Paul’s command is that the
Thessalonians should do what they are
doing, only more so. Abound. See 3:12
and 4:10 “increase” for other uses of
perisseud. 2. Paul’s ministry included

815

I THESSALONIANS 4:3-6

3. For this is the will of God, even your
sanctification, that ye should abstain from
fornication:

4. That every one of you should know
how to possess his vessel in sanctification and
honor;

5. Not in the lust of concupiscence, even
as the Gentiles which know not God:

6. That no man go beyond and defraud
his brother in any matter: because that the
Lord is the avenger of all such, as we also
have forewarned you and testified.

ethical instruction as well as evangelism.
His commandments (orders or military
commands) were stamped with the au¬
thority of Jesus who is Lord, the exalted
Ruler of all of life.

3. After a general word of encourage¬
ment, in which he also establishes his
authority, the apostle tackles the prob¬
lem at hand — fornication. He begins posi¬
tively: God both commands and en¬
ables your sanctification. In contrast with
3:13, where holiness (hagiosyne) is
viewed as a state, here sanctification
(hagiasmos) is seen as a process—the act
of being sanctified, set apart for God's
service. Abstain from. Keep completely
separate from. 4. Amplification of ab¬
stain, etc. The meaning of vessel is
difficult. Many commentators and trans¬
lators (^e.g., Moffatt, RSV) interpret ves¬
sel as "wife,” appealing to certain Jew¬
ish usage, according to which a wife is
likened to a vessel. Milligan, Morris,
Phillips, and others understand vessel
as “body,” after the analogy of II Cor
4:7. This rendering seems preferable be¬
cause it avoids the low view of die
woman's role in marriage implied in the
former ^ interpretation. If vessel means
“body,” ktasthai must mean possess (as
in AV and certain papyri) rather than
the more frequent acquire.

5. The sanctification and honor in
which the believer controls himself con¬
trast directly with the lust, etc. In I Cor
7:2,3,9 Paul indicates that marriage gives
opportunity to control passions, not to
give them unbridled vent. Lust of con¬
cupiscence. Or, passion of lust (RSV).
This implies the willful desire to yield
to base sexual drives. Paul's definition of
Gentiles is classic—which know not God.
It is not superior. self-control that sepa¬
rates Christian from pagan, but intimate
acquaintance with God (cf. Ps 79:6;
Jer 10:25). Hosea and Jeremiah both
stress the essentiality of the knowledge
of God (Hos 4:6; 6:6; Jer 4:22), in¬
volving love and obedience. It is the es¬
sence of salvation (Jn 17:3).

6. The social significance of chastity.
Go beyond, i.e., overstep the bounds of
human decency and social regulations.
Defraud or take advantage of his brother.
Not merely his Christian brother but his
fellow man. In any matter. In the mat¬
ter or in this matter. The Greek definite
article links this statement with the sub¬
ject of this paragraph—sexual purity. In
this verse Paul gives a practical illustra¬
tion of both the law of love and the
connection between love and holiness

816

I THESSALONIANS 4:7-11

7. For God hath not called us unto un-
cleanness, but unto holiness.

8. He therefore that despiseth, despiseth
not man, but God, who hath also given unto
us his Holy Spirit.

9. But as touching brotherly love ye need
not that I write unto you: for ye yourselves
are taught of God to love one another.

10. And indeed ye do it toward all the
brethren which are in all Macedonia: but we
beseech you, brethren, that ye increase more
and more;

11. And that ye study to be quiet, and to
do your own business, and to work with your
own hands, as we commanded you;

stressed in 3:12,13. Judgment day casts
its lengthy shadow over all of life. The
Lord is the avenger, who sees to it that
full justice is done.

7. The emphasis is on called (cf.
2:12). Salvation is purposeful, and un¬
cleanness, moral pollution, is not its pur¬
pose. Paul here reiterates the thought
of 4:3. The will of God designs that a
believer should live in sanctification
(hagiasmos). This is the process (cf. 4:3)
rather than the state of being sanctified
(cf. 3:13). 8. To despise (reject, treat
as worthless) the command to purity is
to break divine law; for God has placed
the Holy Spirit within a believer to make
him holy. The emphasis is on holy: “It
is not for nothing that the Spirit God
gives us is called the Holy Spirit” (Phil¬
lips). Those whom he indwells are called
to reflect his holiness. Unto us should
read unto you, with the best manu¬
scripts. The statement is pointedly per¬
sonal.

B. Love One Another. 4:9,10. A sec¬
ond temptation hounded the early church
—factiousness and petty strife. The situa¬
tion at Corinth exemplifies the primitive
believers' battle against their pagan en¬
vironment (I Cor 3:1 ff.). Christianity
sprang up in a land and culture where
clan ties were strong and society was
more corporate than individualistic. Not
so the Greco-Roman culture; hence,
Pauls constant emphasis on love.

9. Brotherly love (Philadelphia) is clan
love, the love between members of a
family. For early believers, accepting
Christ often meant severing family ties.
But the Christians joined a new family,
for they were now God's sons, and
brothers of all believers. Taught of God.
Both by God's gracious example (Jn
3:16) and by the Spirit, who pours God's
love into our hearts (Rom 5:5). 10. The
extensive (all brethren in all Macedonia)
loving deeds (cf. 1:3) of the Thessa-
lonians were proof that they had learned
well God's lesson of love. But there
was no room for complacency. Paul
tenderly (brethren) urges them to in¬
crease their love more and more (cf.
3:12; 4:9,10).

C. Mind Your Own Affairs. 4:11,12.
This section should be coupled closely
with die previous, for selfless industry is
a manifestation of Christian brotherly
love.

11. Study. Philotimeomai originally
meant be ambitious, but in the NT (cf.
Rom 15:20; II Cor 5:9) it means “to

817

I THESSALONIANS 4:12-13

12. That ye may walk honestly toward strive eagerly,” "aspire.” The clause is

them that are without, and that ye may have graphic: strive eagerly to be quiet. They
lack of nothing. were to strive for two other goals: to

13. But I would not have you to be igno- do, etc. (mind^ you own affairs and not

rant, brethren, concerning them which are somebody else’s) and to work, etc. Ap-
asleep, that ye sorrow not, even as others P af ently some believers were both med-
which have no hope. dlesome and lazy. Hope of the immi¬

nent Second Coming became an excuse
for idleness (cf. II Thess 3:11). Greeks
shunned manual labor, and Paul had
taught the Thessalonians by word (the
Lord was a carpenter) and by example
(the apostle was a tent-maker) that the
Christian doctrine of creation implies the
Christian doctrine of vocation: God made
everything good; therefore, man can per¬
form the most menial tasks knowing that
he is in touch with the Creator s handi¬
work; further, he can do them to Gods
glory.

12. The double purpose of dedicated
industry: to live fittingly or becomingly
(honestly) before non-Christians (them
that are without, those outside the pale
of salvation); to enjoy the freedom which
personal financial sufficiency gives. Their
diligence would enhance their testimony
with outsiders; their "honorable inde¬
pendence” (Phillips) would help them ful¬
fill the law of love by not sponging on
fellow believers.

D. Comfort One Another with the
Hope of the Second Coming. 4:13-18.
Among the problems brought to Pauls at¬
tention by Timothy was the role of the
dead believers at Christ’s second advent.
In Paul’s discussions, the emphasis seems
to have been on the imminence of the re¬
turn. But persecution and affliction ap¬
parently took their toll of believers’ lives.
What would be the lot of such? Would
death have robbed them of participation
in the Grand Event? On the contrary,
Paul says they are to share fully in the
glories of that day. Christs death and
resurrection are the guarantee of this.
These comforting words of Paul were not
intended to give a systematic picture of
the last things, but were geared to the
problem at hand.

13. I would not, etc. Compare Rom
1:13; 11:25; I Cor 10:1; 12:1; II Cor
1:8, where, as here, the statement in¬
troduces a new and important subject.
In each instance brethren is used to add

, a note of tenderness. Asleep. To be

"dead in Christ” (4:16) is to be asleep,
for Christ by his death and resurrection
(4:14) has taken the sting out of death.
No allusion to ‘soul sleeping’ is involved.
Paul had in mind the bodies of dead
believers. Others. Rather, the others ,

818

I THESSALONIANS 4:1416

14. For if we believe that Jesus died and
rose again, even so them also which sleep in
Jesus will God bring with him.

15. For this we say unto you by the word
of the Lord, that we which are alive and re¬
main unto the coming of the Lord shall not
prevent them which are asleep.

16. For the Lord himself shall descend
from heaven with a shout, with the voice of
the archangel, and with the trump of God:
and the dead in Christ shall rise first:

those outside of Christ (cf. 4:12). No
hope. This could well be the epitaph
of unbelievers. Hope refers to the Sec¬
ond Coming, with all its attendant bless¬
ings. Sadness and loneliness are death's
inescapable companions, but bitter grief
and cfesperate hopelessness should play
no role in the emotions of a bereaved be¬
liever, because he knows in advance the
final chapter of history's plot.

14. If we believe. “And we do be¬
lieve” is the idea conveyed by the Greek
construction. Jesus died. “Sleep” will not
do here. Christ took the full cup of
death that he might triumph over it
(Heb 2:14,15). And rose again. His
triumph assures ours (cf. I Thess 1:10).
God is emphatic here. He who raised
Jesus is the Guarantor and Agent of our
resurrection. Sleep in Jesus is sleep
through Jesus , the idea being that
through him death is transformed into
sleep. With him. Paul answers the major
question: Dead believers will not miss
the parousia; God will see to it that they
accompany Christ on his triumphal re¬
turn (3:13).

15. By the word, etc., gives author¬
ity to Paul's statements (cf. I Cor 7:10).
The source of the word is uncertain.
Among the possible sources: (1) Mt
24:30,31 and parallel passages; (2) an
unrecorded saying of Christ (cf. Acts
20:35); (3) a special revelation from die
Lord (cf. II Cor 12:1; Gal 1:12,16;
2:2). We which are alive. Paul frequent¬
ly stresses the imminence of Christs re¬
turn (I Cor 7:29; Phil 4:5). Like all be¬
lievers, he hoped to live to share in
the event (I Cor 16:22; Rev 22:20).
Without stating that Christ would come
during his lifetime, he seemed to wel¬
come the possibility (cf. I Cor 15:51 ff.).
Shall not. Btj no means. Prevent Come
before, precede.

16. The all-important fact is that the
Second Advent centers in the activity
of the Lord himself. The terse phrases
add to the drama: (1) with a shout, a
call of command like that of an officer
to his soldiers, probably given by the
Lord; (2) with the voice, etc., may be an
explanation of the shout; both voice and
archangel are indefinite in the Greek,
and the idea is probably a voice such
as an archangel uses , as Milligan sug¬
gests; (3) with the trump of God, a
trumpet dedicated to God's service
(Milligan); in I Cor 15:52 Paul twice
mentions a trumpet in connection with
the Second Coming (cf. Joel 2:1; Isa
27:13; Zech 9:14 for OT background).
These three phrases convey the splendor

819

I THESSALONIANS 4:17-5:2

17. Then we which are alive and remain
shall be caught up together with them in the
clouds, to meet the Lord in the air: and so
shall we ever be with the Lord.

18. Wherefore comfort one another with
these words.

CHAPTER 5

BUT of the times and the seasons, brethren,
ye have no need that I write unto you.

2. For yourselves know perfectly that the
day of the Lord so cometh as a thief in the
night.

of the scene and the Lord’s majestic au¬
thority. Dead in Christ. The bodies of
dead believers. First. Dead believers will
precede living ones.

17. We which are alive. See 4:15.
Shall be caught up. Snatched up sudden¬
ly and forcibly, raptured. Together with
them. Members of Christ’s body will be
reunited with each other as well as with
their great Head. The clouds add to the
mystery and drama of the event (cf. Mt
24:30; Acts 1:9; Rev 1:7). In the air.
The- absolute pre-eminence of Christ is
underscored by his using the dwelling
place of evil Spirits (Eph 2:2; 6:12) for
this rendezvous. With the Lord. The
heart of the passage—endless fellowship
with Christ. Where? Does the whole ret¬
inue ascend to heaven or return to
earth? Any answer given will depend on
the total interpretation of NT eschatology
adopted. Pre-tribulationists posit an as¬
cension with a subsequent return to
earth. Post-tribulationists hold that a de¬
scent to earth follows this reunion.

18. To a church struggling to main¬
tain itself in a society that was at best
heedless and at worst hostile, these were
comforting words indeed. We should note
that Paul does not discuss here the re¬
lation of the Rapture to the Tribulation.

E. Live as Children of the Day. 5:1-
11. The discussion of the participants
in the parousia leads to questions about
the time and the signs of the parousia .
In response to these, Paul alerts the be¬
lievers to constant readiness. Vigilance
and sobriety are the proper attitudes,
while faith, love, and hope are the Chris¬
tian s arsenal.

1. Paul had undoubtedly relayed per¬
sonally to the Thessalonians die import¬
ant words of Christ: “but of that day
. . . knoweth no man ...” (Mk 13:32,
33). Nothing need or can be said about
the time of the Second Coming. Times
(chrondn, length of time) signifies the
chronological periods which are to elapse
before the Second Coming; while sea¬
sons (kairon , kind or quality of time) re¬
fers to the significant events, the preg¬
nant opportunities that transpire during
these epochs (cf. Acts 1:7).

2. Yourselves know perfecdy. Paul
had carefully informed the believers that
constant preparedness was the Christian’s
obligation. The day of the Lord must be
viewed against its OT background. The
term was current in Israel before the
time^ of Amos but was applied only to
God’s judgment of the Gentiles. In a

820

I THESSALONIANS 5:3-6

3. For when they shall say, Peace and
safety; then sudden destruction cometh upon
them, as travail upon a woman with child;
and they shall not escape.

4. But ye, brethren, are not in darkness,
that that day should overtake you as a thief.

5. Ye are all the children of light, and the
children of the day: we are not of the night,
nor of darkness.

6. Therefore let us not sleep, as do others;
but let us watch and be sober.

graphic passage, not unlike I Thess 5:2-
4, Amos corrects this misinterpretation,
pointing out that a righteous God judges
sin wherever it is found—even in Israel
(Amos 5:18-20). Of. Joel 1:15; 2:1,2,
31,32; Zeph 1:14 ff. The day is the time
of God's righteous intervention in history,
when he will exact his rightful due from
mankind. In II Thess 2:2 ff. this day is
connected with the great apostasy and
the revelation of Antichrist, i.e., the Trib¬
ulation period. Thief, etc., recalls Mt
24:43 and Lk 12:39. The figure depicts
the unexpectedness of the event.

3. The fact that for is not found in
the better manuscripts indicates that this
is to be closely connected with the
preceding. They, i.e., unbelievers. Peace
and safety calls to mind OT passages
like Amos 5:18,19; Mic 3:5-11; Ezk
13:10, which describe a false sense of
peace and security. Destruction. To be
the object of Gods righteous wrath is
to be completely and hopelessly de¬
stroyed, perhaps by separation from
God (II Thess 1:9). As travail. This com¬
parison is frequent in the OT (Isa 13:8;
Hos 13:13; Jer 4:31) and in the Gospels
(ASV, Mt 24:8; Mk 13:8). It is not pain
but the suddenness and relentlessness of
the day that Paul is stressing. Once labor
sets in, there is no escape. Shall not.
By no means (cf. 4:15).

4. But ye, brethren, emphasizes the
strong contrast between believers and
unbelievers. Darkness is more than ig¬
norance; it is the unbelievers' moral and
spiritual separation from God (cf. Jn
3:19,20; II Cor 6:14; Eph 5:8; Col
1:12,13). 5. Having stated what the be¬
lievers are not , Paul turns to what they
are , and adds all to make the statement
more inclusive. To be sons of light is
to be characterized by light. Luke 16:8
and Eph 5:8 contain examples of this
Semitic idiom. God, the source of light,
is called “the Father of lights” (Jas 1:17).
Children (sons) of the day not only re¬
emphasizes the preceding phrase but re¬
calls the day of the Lord. Believers are
sons of that day because they share in
its glory and triumph.

6. Therefore. Since we are sons of the
day. Sleep. Not physically but morally
and spiritually, as in Mk 13:36; Eph
5:14. Others. Cf. I Thess 4:13. Watch
recalls Christs injunctions about his
coming in Mt 24:42; 25:13, etc. Mental
and physical awareness is implied. Be
sober (cf. II Tim 4:5; I Pet 1:13; 4:7:
5:8) speaks not so much of freedom from
drunkenness as of rigidly disciplining all

821

I THESSALONIANS 5:7-11

7. For they that sleep sleep in the night;
and they that be drunken are drunken in the
night.

8. But let us, who are of the day, be sober,
putting on the breastplate of faith and love;
and for a helmet, the hope of salvation.

9. For God hath not appointed us to
wrath, but to obtain salvation by our Lord
Jesus Christ,

10. Who died for us, that, whether we
wake or sleep, we should live together with
him.

11. Wherefore comfort yourselves to¬
gether, and edify one another, even as also
ye do.

of ones life so as to be well balanced
in every phase. 7. Sleeping and drunk¬
enness are habits customarily performed
at night. Therefore, they have no place
in the lives of sons of the day. There
is no need for figurative interpretation
here. 8. But let us (in contrast with the
“others”) be sober. Sobriety must be a
believer's habit, since he belongs to the
day. Paul frequently speaks of spiritual
equipment in terms or the armory (cf.
II Cor 6:7; 10:4; Eph 6:13 ff.; the OT
source is Isa 59:17). The trinity of vir¬
tues (cf. I Thess 1:3) protects the be¬
liever against the complacency and des¬
pair that characterize the sons of the
night. Hope of salvation is the eager ex¬
pectation of being rescued from Gods
final wrath (1:10) and destined for end¬
less glory and fellowship with God.

9. The reason for this hope (5:8) is
that God has destined believers for it
rather than for wrath (cf. 1:10). Ap¬
pointed (< etheto ), though lacking the defi¬
niteness of “predestinated” (Rom 8:29
ff.), nevertheless attributes salvation to
“the direct purpose and action of God”
(Milligan). To obtain implies that the be¬
liever has an active response to make.
Salvation is made available by (through)
our Lord Jesus Christ. The full title con¬
veys the majesty of Jesus the Messiah. 10.
Salvation includes not only rescue from
wrath (1:10; 5:9) but bestowal of life
and promise of eternal fellowship. The
cost of this legacy must not be taken for
granted, as who died for us reminds us.
Wake and sleep here are figurative for
“live” and "die.” The triumphant death
of Christ perforates the once heavy line
between life and death (4:14,15; cf. also
Christs promise in Jn 11:25,26).

11. Edify. Build up, a favorite ex¬
pression of Paul's for “promoting spiritual
growth and maturity” (cf. I Cor 3:9 ff.;
14:4; Eph 2:21 ff.). This metaphor and
that of the armor (I Thess 5:8; are re¬
minders that Paul, a citizen of “no mean
city,” drew his figures of speech largely
from urban rather than from rural scenes.
Even as also ye do. Paul's tact combined
forceful exhortation with fervent praise.

F. Abstain from Evil; Embrace the
Good. 5:12-22. Paul closes his letter
with brief exhortations dealing with so¬
cial, personal, and spiritual attitudes.

1) In Relation to Others. 5:12-15. The
apostle lays down a few guiding princi¬
ples for believers to follow in relation to
their spiritual leaders, fellow Christians,
the weak and helpless, and all men.

822

I THESSALONIANS 5:12-16

12. And we beseech you, brethren, to
know them which labor among you, and are
over you in the Lord, and admonish you;

13. And to esteem them very highly in
love for their work’s sake. And be at peace
among yourselves.

14. Now we exhort you, brethren, warn
them that are unruly, comfort the feeble¬
minded, support the weak, be patient toward
all men .

15. See that none render evil for evil unto
any man; but ever follow that which is good,
both among yourselves, and to all men.

16. Rejoice evermore.

12. Know here must mean “know the
value of,” “appreciate.” Labor. Cf, 1:3;
2:9. Leading an afflicted, struggling
church, has seldom proved easy. Over
you. The term used here is apparently
not technical but refers to a general, in¬
formal type of leadership. However, it is
probable that elders (presbyters) are
meant (cf. Acts 20:17; 21:18; I Tim
5:17,19). In the Lord shows that Paul is
speaking of spiritual authority, which in¬
volves admonishing or warning, especially
where blameworthy conduct is involved
(cf. I Thess 5:14; II Thess 3:15). 13. In
love (AV) gives the setting and context
for this high esteem; for their work’s sake
gives the reason. The task of maintain¬
ing and strengthening the believers is
worthy of respect in itself. Be at peace.
To degrade leadership or to cavil with
authority is to sow seeds of strife. The
well-being of the Christian community
(among yourselves) is dependent on cor¬
dial cooperation between followers and
leaders.

14. Directed to the leaders of the
church and to the spiritually mature.
Warn. Cf. “admonish” in 5:12. Unruly.
Out of order . A military word describing
soldiers who fail to remain in the ranks.
This disorderliness is probably willful
negligence of Christian duty, including
the duty to work (4:11,12; II Thess 3:6-
15). Feebleminded. Fainthearted (RSV),
i.e., despairing in the face of adverse cir¬
cumstances. Support the weak. Give
those who are spiritually frail (cf. Rom
14:1; I Cor 8:9,11) a helping hand. Be
patient toward all. This sums up the
basic attitude that must prevail as one
seeks to help the unruly,. disheartened,
and fragile brethren (cf. Eph 4:2), and
thus reflect Gods own attitude (Rom
2:4; 9:22; I Pet 3:20). 15. Vindictive¬
ness and retaliation should find no
lodging within the household of faith, for
the Master clearly forbade them (Mt
5:43 if.). Follow. Pursue , set out after.
Good. In a kind, helpful, useful sense.
All men includes unbelievers (cf. I Pet
2:17).

2) In Regard to Basic Attitudes. 5:16-
22. In staccato-like statements Paul
drives home his final exhortations.

16. Christian joy is not dampened by
affliction or other harsh circumstances, be¬
cause it is rooted in one s unassailable
relationship to God (cf. Phil 2:18; 3:1;
4:4). In fact, joy may thrive in tribula¬
tion when a believer discerns the glorious
purposes of God (Rom 5:3-5; Jas 1:2 ff.).

823

I THESSALONIANS 5:17-22

17. Pray without ceasing.

18. In every thing give thanks: for this is
the will of God in Christ Jesus concerning
you.

19. Quench not the Spirit.

20. Despise not prophesyings.

21. Prove all things; hold fast that which
is good.

22. Abstain from all appearance of evil.

Such joy is not self-generated but is the
Spirits fruit (Gal 5:22). 17. Prayer is at¬
titude as well as activity. The attitude of
devotion to God can be without ceasing
(cf. note on 1:3), if the activity cannot.
Paul illustrates his own command, for his
letters are scented with the fragrance of
prayer. 18. Everything. All circumstances,
even hardships and affliction. This,
though singular, seems to embrace the
three commands of 5:16,17,18. God's
will includes constant joy, ceaseless
prayer, and boundless thanks, attitudes
made both necessary and possible in
Christ Jesus.

19. The Greek construction suggests
the translation: Stop quenching the
Spirit . Quench aptly describes the hinder¬
ing of the Spirit, whose nature has been
likened to fire (Mt 3:11; Acts 2:3,4). In
light of 5:20, this verse seems to indicate
that some cautious believers had ques¬
tioned the use of spiritual gifts in the
church. This situation would be the op¬
posite of that in I Cor 12—14, where we
find ungracious zeal to outdo each other
in exercising spiritual gifts. It is possible,
however, that Pauls statement here is
general, forbidding them to check the
Spirit's refining and convicting work in
their lives (cf. Eph 4:30). 20. In I Cor
14:1 believers are urged to seek the gift
of prophecy, the Spirit-guided public
utterances of deep truths. This gift may
have been abused; but abuse does not
preclude use. The predictive element in
Biblical prophesying should neither be
overstressed nor minimized. The proph¬
et's task is to tell what God has told
him, including things to come*. For NT
references to a prophetic ministry, see I
Cor 12:28 and Eph 2:20; 3:5; 4:11.

21. All things refers primarily to say¬
ings that purport to be prophecies. They
must not be accepted with credulity but
are to be tested by more objective revela¬
tion and especially by the touchstones of
Christ's Lordship (I Cor 12:3) and incar¬
nation (I Jn 4:1-3). Good, i.e., genuine,
not counterfeit.

22. Paul's negative command is actu¬
ally: Abstain from every kind of evil.
Eidos (appearance, AV) is often used in
the papyri of the Greco-Roman period to
denote "class,” "sort,” “kind.” It has fre¬
quently been noted that while “the good”
in verse 21 is singular, evil is said to take
many different forms. The wording re¬
calls Job 1:1,8; 2:3.

IV. Conclusion. 5:23-28.

A. Closing Prayer. 5:23,24. Paul em-

824

23. And the very God of peace sanctify
you wholly; and I pray God your whole
spirit and soul and body be preserved blame¬
less unto the coming of our Lord Jesus
Christ.

24. Faithful is he that calleth you, who
also will do it

25. Brethren, pray for us.

26. Greet all the brethren with a holy kiss.

27. I charge you by the Lord, that this
epistle be read unto all the holy brethren.

I THESSALONIANS 5:23.27

braces all his exhortations in a prayer for
sanctification, and assures the believers
that a faithful God will answer it.

23. The very God of peace is God
himself who alone bestows peace , a
characteristic Pauline title of God (cf.
Rom 15:33; 16:20; II Cor 13:11; Phil
4:9; II Thess 3:16). Though human sur¬
render and obedience are necessary,
sanctification is essentially a divine work
(cf. Rom 15:16; Eph 5:26). Wholly
(holoteleis) implies that no part is lack¬
ing; the whole person is to be kept
blameless. Spirit and soul and body should
probably not be interpreted as a defini¬
tive analysis of the nature of man. The
three words are used to indicate the
whole being of a person, 4 whether on its
immortal, personal, or bodily side” (Mil¬
ligan). Paul prays that they may be pre¬
served (kept) from judgment at (unto)
Christ’s coming. 24. Faithful is he can
only refer to God (cf. I Cor 1:9; 10:13;
II Cor 1:18; II Thess 3:3; II Tim 2:13;
Heb 10:23; 11:11). The only guarantee
that any believer will have a worthy re¬
port at the final judgment is God s faith¬
fulness. His calling carries with it the
successful completion of his purposes
(Rom 8:30; Phil 1:6).

B. Request for Prayer. 5:25.

A tender plea revealing Pauls de¬
pendence on nis brethren in Christ (cf.
Rom 15:30; Eph 6:19; Col 4:3 ff.; II
Thess 3:1 ff.).

C. A Final Salute. 5:26.

A fitting conclusion to a letter filled
with expressions of affection. Paul in¬
cludes all the brethren, even those who
caused the problems. Holy loss. Its char¬
acter was completely divorced from the
sensual. A pure display of the deep emo¬
tion of Christian love, this type of kiss re¬
mained a Christian custom until abuse
and heathen misunderstanding caused the
practice to be curtailed. For other NT
references to the holy kiss, see Rom
16:16; I Cor 16:20; II Cor 13:12; also
I Pet 5:14 (“kiss of love”).

D. Command to Read the Letter.

5:27.

I charge. I adjure you , put you under
oath. Paul wanted to make sure that
the letter was read in the hearing of all
the brethren (holy being omitted in the
best manuscripts). The language is
strong, and the switch to I from “we”
reinforces the command. Paul may have
anticipated some factiousness which
would have made fraudulent use of his
letter (cf. II Thess 2:2). But it is more

825

I THESSALONIANS 5: 28

28. The grace of our Lord Jesus Christ be
with you. Amen.

The first epistle unto the Thessalonians was written
from Athens.

likely that his urgent desire for fellow¬
ship pressed him to make sure that no
one was left out.

E. Benediction. 5:28.

Paul ends as he began — with a prayer
for grace, i.e., Christ's continued favor.
Note that the apostle emphasizes the
majesty of Christ by giving his full
title — Lord Jesus Christ. The Amen and
the subscription naming Athens as the
place of writing, as in the AV, are
omitted from the better manuscripts (cf.
e.g., the ASV).

826

I THESSALONIANS

BIBLIOGRAPHY

Andrews, Samuel J. Christianity and
Anti-Christianity in Their Final Con¬
flict. 2nd ed. Chicago: Bible Institute
Colportage Association, 1898.

Bailey, John W. “MI Thessalonians,”
Interpreters Bible. Vol. XI. New York:
Abingdon Press, 1955.

Barclay, William. The Mind of St.
Paul. New York: Harper and Brothers,
1958.

Bicknell, E. J. 7-/7 Thessalonians (West¬
minster Commentary). London: Meth¬
uen and Co., 1932.

Bruce, F. F. “I and II Thessalonians/’
New Bible Commentary. Edited by F.
Davidson, A. M. Stibbs, and E. F.
Kevan. Grand Rapids: Wm. B. Eerd-
mans, 1953.

Denney, James. The Epistles to the
Thessalonians (Expositors Bible). New
York: A. C. Armstrong and Son, 1903.

Findlay, George G. The Epistles to
The Thessolonians (Cambridge Bible
for Schools and Colleges). Cambridge:
University Press, 1900.

Frame, J. E. Epistles of St. Paul to the
Thessalonians (International Critical

Commentary) Edinburgh: T. and T.
Clark, 1912.

Hendriksen, William. Exposition of 7-
77 Thessalonians (New Testament Com -
mentary). Grand Rapids: Baker Book
House, 1955.

Hubbard, David A. “Antichrist,” Dic¬
tionary of Theology. Edited by E. F.
Harrison. Grand Rapids: Baker Book
House, 1959.

Milligan, George. St. PauVs Epistles
to the Thessalonians. New York: The
Macmillan Co., 1908.

Moffatt, James. “The First and Second
Epistles to the Thessalonians,” Exposi¬
tors Greek Testament. Vol. IV. Grand
Rapids: Wm. B. Eerdmans, reprinted
1952.

Morris, Leon. The Epistles of Paul to
The Thessalonians (Tyndale New Test¬
ament Commentary). London: Tyndale
Press, 1956.

Vos, Geerhardus. The Pauline Eschatol¬
ogy. Grand Rapids: Wm. B. Eerd¬
mans, 1952.

Walvoord, John F. The Thessalonian
Epistles. Findlay, Ohio: Dunham
Publishing Co., 1956.

827

THE SECOND EPISTLE
TO THE THESSALONIANS

INTRODUCTION

Development of the Thought. Grate¬
ful for the believers' faith, love, and en¬
durance in persecution, Paul explains the
urpose of this persecution, which refines
elievers for future glory and seals the
doom of Gods enemies. Christ's coming
will reverse the present situation, bring¬
ing rest to the afflicted, and separation
from God to their troublers.

Despite contrary reports, the Day of
the Lord has not yet come (ch. 2). The
rebellion and the man of lawlessness will
appear first. All forms of worship, true
and false, will be replaced by the wor¬
ship of this lawless one. His day will be
short in spite of his deceitful Satanic
power. As darkness is dissolved by light,
he will be slain at Christ's coming, when
his deluded followers also will be judged.

The believers' destiny is different be¬
cause God has called them to salvation.
This sense of calling, coupled with the
Spirit's ministry, will hold them firm in
troubled times. Paul, too, faces opposi¬
tion in his ministry and comforts himself
and his friends with a reminder of God's
loving faithfulness and Christ's patient
steadfastness (ch. 3).

Industry, not sloth, is the hallmark of
Christian conduct, as Paul had taught by
instruction and example. Where there
prevailed misinterpretation of the im¬
minence of Christ s advent, or spiritual
ride that disdained manual labor, firm
ut loving pressure should be brought to
bear on the unruly. (For discussion of
date, occasion of writing, etc., see Intro¬
duction to I Thessalonians.)

OUTLINE

I. Introduction. 1:1,2.

A. Authors. 1:1a.

B. Recipients. 1:1b.

C. Blessing. 1:2.

II. Encouragement in persecution. 1:3-12.

A. Commendation for steadfastness. 1:3,4.

B. Explanation of the purpose of persecution. 1:5-10.

C. Intercession for continued spiritual growth. 1:11,12.

III. Instruction concerning the Day of the Lord. 2:1-12.

A. To come in the future. 2:1,2.

B. To be preceded by definite signs. 2:3-12.

IV. Thanksgiving and exhortation. 2:13-17.

A. Praise for their calling. 2:13-15.

B. Prayer for their comfort and stability. 2:16,17.

V. Confession of confidence. 3:1-5.

A. Request for prayer. 3:1,2.

B. Reminder of God's faithfulness. 3:3-5.

VI. Commandments to work. 3:6-15.

A. Shun the idle. 3:6.

B. Imitate us. 3:7-9.

C. Work or do not eat. 3:10.

D. Exhort the idle. 3:11-13.

E. Warn and discipline the disobedient. 3:14,15.

VII. Conclusion. 3:16-18.

A. Blessing. 3:16.

B. Paul's signature. 3:17.

C. Benediction. 3:18.

828

11THESSALONIANS

CHAPTER 1

PAUL, and Silvanus, and Timotheus, unto
the church of the Thessalonians In God our
Father and the Lord Jesus Christ:

2. Grace unto you, and peace, from God
our Father and the Lord Jesus Christ.

3. We are bound to thank God always for
you, brethren, as it is meet, because that
your faith groweth exceedingly, and the
charity of every one of you all toward each
other aboundeth;

4. So that we ourselves glory in you in the
churches of God, for your patience and faith
in all your persecutions and tribulations that
ye endure:

5. Which is a manifest token of the right¬
eous judgment of God, that ye may be
counted worthy of the kingdom of God, for
which ye also suffer:

II THESSALONIANS 1:1-5

COMMENTARY

I. Introduction. 1:1,2.

This letter begins like I Thessalonians.
The only addition is the mention of God
our Father and the Lord Jesus Christ as
the givers of grace and peace (1:2).

II. Encouragement in Persecution. 1:3-

12 .

A. Commendation for Steadfastness.
1:3,4. The edge of Pauls gratitude has
not been dulled since the writing of the
first epistle. He warmly commends the
believers for their faith, love, and stabil¬
ity in the midst of ruthless persecution.

3. We are bound conveys Paul's sense
of personal debt to God because of the
growth of the Thessalonians. It is meet.
That is, "Your conduct merits such
thanksgiving." Your faith groweth ex¬
ceedingly. Concerned in the first letter
about their faith (I Thess 3:5,10), the
apostle rejoices here at its exceptional
growth. Having encouraged them to in¬
crease their love (I Thess 3:12), he here
notes that it (charity) aboundeth among
them. In I Thess 1:3 he commends them
for their patience of hope. Is such a state¬
ment absent here because the central
problem of this letter is a misinterpreta¬
tion of the hope?

4. Glory in you. Boast about you. He
anticipated his boasting at Christ's com¬
ing (I Thess 2:19) by boasting of the
Thessalonians among the churches where
he labored. Patience, i.e., steadfastness,
as in I Thess 1:3. Faith (pistis) some¬
times means "faithfulness” (e.g., Rom
3:3; Gal 5:22). Though this meaning
would fit well here, it is likely that faith
refers to the act of trusting, as in II
Thess 1:3 and everywhere else in these
epistles. Persecutions (didgmois) is a
specific term, referring to attacks by op¬
ponents of the Gospel (cf. Acts 8:1;
13:50), while tribulations (thlipsesin) are
more general pressures (cf. Mt 13:21 and
Mk 4:17). The'present tense of ye en¬
dure suggests that this bitter opposition
was a present reality.

B. Explanation of the Purpose of Per¬
secution. 1:5-10. Trust and stability in
persecution are the evidence of the
righteous judgment of God, who is pre¬
paring the righteous sufferers for his
Kingdom and their opponents for his
wrath.

5. Which is a manifest token refers
not so much to persecution as to their
faith and steadfastness in persecution.
This stalwart response is clear evidence

829

II THESSALONIANS 1:6-9

6. Seeing it is a righteous thing with God
to recompense tribulation to them that
trouble you;

7. And to you who are troubled rest with
us, when the Lord Jesus shall be revealed
from heaven with his mighty angels,

S. In flaming fire taking vengeance on
them that know not God, and that obey not
the gospel of our Lord Jesus Christ:

9. Who shall be punished with everlasting
destruction from the presence of the Lord,
and from the glory of his power;

or a plain indication that Gods righteous
judgment will be favorable in their case
(cf. II Cor 4:16 ff. and Phil 1:28).
Though this righteous judgment will be
culminated at the end, it is in operation
already (Jn 3:19). Judgment is said to
have a definite purpose in the lives of be¬
lievers: that ye may be counted worthy.
"It is part of Gods righteous judgment
to use tribulations to bring His own peo¬
ple to perfection” (Morris). Kingdom.
See note on I Thess 2:12. For which,
i.e., on behalf of which. Cf. Christ's
beatitudes in Mt 5:10-12. 6. Final judg¬
ment will bring a righteous reversal of
present circumstances: troublers will be
troubled, while their victims will receive
rest. Seeing, i.e., since indeed (RSV). It
is a righteous thing. Gods righteousness
would be blighted if this sort of wicked
opposition were allowed to flourish
permanently. Trouble, i.e., bring tribula¬
tion upon.

7. Rest. A relaxing of the tensions.
With us apostles, who were strangers
neither to tribulation nor to the longing
for rest. Revealed. Unveiled (cf. I Cor
1:7 and especially Lk 17:30). Mighty
angels is literally, angels of his power.
That is, angels who are both symbols of
and ministers of his power. See note on
I Thess 3:13. The kingdom parables of
Christ (cf. Mt 13:41,49; 25:31,32) also
connect angels with the Judgment. 8. In
flaming fire. For OT background see Isa
66:15 and Dan 7:10,11. The subject of
taking (giving) vengeance (complete pun¬
ishment) is the Lord Jesus from II Thess
1:7. The Father has entrusted all judg¬
ment to him (Jn 5:22,27). The objects of
Christ's wrath are them that know not
God and that obey not the gospel. Some
have suggested that two groups — Gen¬
tiles (cf. I Thess 4:5) and Jews — are in¬
dicated. More likely this is a blanket
reference to all who refuse to act on
what they know about God and who,
more specifically, reject his revelation in
Christ.

9. The nature of the vengeance: they
shall be punished (shall pay a penalty )
with everlasting destruction. Annihila¬
tion is not the thought but rather total
ruin, the loss of everything worthwhile.
Specifically, it is separation from the
presence (face) of the Lord, the true
source of all good things. New Testament
descriptions of the pangs of hell are
numerous: "furnace of fire” (Mt 13:42);
"lake of fire and brimstone” (Rev 20:10);
"outer darkness” (Mt 25:30), etc. But

830

II THESSALONIANS 1:10-12

10. When he shall come to be glorified in
his saints, and to be admired in all them that
believe (because our testimony among you
was believed) in that day.

11. Wherefore also we pray always for
you, that our God would count you worthy
of this calling, and fulfil all the good pleas¬
ure of his goodness, and the work of faith
with power:

12. That the name of our Lord Jesus
Christ may be glorified in you, and ye in
him, according to the grace of our God and
the Lord Jesus Christ.

none is more graphic than this picture of
endless, utter exclusion from him who is
life, light, and love. The glory of his
power. The “visible manifestation of the
greatness of God” (Morris).

10. When (hotan) is Whenever. The
time is indefinite. In his saints. Believers
are the sphere in which Christ will be
glorified when he comes. “He will be
glorified in them, just as the sun is re¬
flected in a mirror” (Alf). This is the
culmination of a process already begun
(Jn 17:10; II Cor 3:18). To be admired.
This revelation of Christ’s glory in be¬
lievers will be amazing and wonderful to
all who behold it. In that day is to be
connected with to be admired. The in¬
tervening clause is parenthetical and
difficult to relate to the verse. Perhaps
the best suggestion is that it is a con¬
densed expression to be rendered as
Phillips does: “to all who believe — in¬
cluding you, for you have believed the
message that we have given you.”

C. Intercession for Continued Spir¬
itual Growth. 1:11,12. Having clarified
for the Thessalonians God’s sovereign
purposes in their persecution and its
glorious outcome, the apostle reaffirms
his constant, prayerful concern that the
dedication of the believers shall match
the designs of God.

11. Wherefore. To this purpose , re¬
lating to the entire section from 1:5-10.
Calling usually refers to God’s initial call
to salvation, but the idea here probably
includes the culmination of that initial
act (cf. I Thess 2:12). Good pleasure of
goodness (his is not in the Greek text)
refers to the Thessalonians, not to God.
Paul prays that God will fulfill (carry
out to completion) their delight (good
pleasure) in goodness. Agathosyne (good¬
ness) is never applied to God in the NT
(cf. Rom 15:14; Gal 5:22; Eph 5:9).
Kindness combines with righteousness in
goodness. Work of faith. Cf. I Thess 1:3.
With power describes the manner in
which God can fulfill these two petitions.

12. The final petition recalls 1:10.
Name is the revelation of the whole per¬
sonality, in keeping with Biblical and
general Semitic usage. The believers are
to reflect* continually that glory which
shall be fully revealed in them at Christ’s
coming. And ye in him points up the in¬
timacy of union between Christ and his
Church. As Christ reveals his glory in
the Church, so the only glory the Church
can claim is in him. That such a sharing
of glory can take place is due to (accord¬
ing to) divine grace.

831

II THESSALONIANS 2:1-3

CHAPTER 2

NOW we beseech you, brethren, by the com¬
ing of our Lord Jesus Christ, and by our
gathering together unto him,

2. That ye be not soon shaken in mind, or
be troubled, neither by spirit, nor by word,
nor by letter as from us, as that the day of
Christ is at hand.

3. Let no man deceive you by any means:
for that day shall not come , except there
come a falling away first, and that man of sin
be revealed, the son of perdition;

HI* Instruction Concerning the Day of
the Lord. 2:1-12.

A. To Come in the Future. 2:1,2. Paul
plunges into the problem which called
forth the letter —the reports that the
afflictions endured by the believers were
sure signs that the Day of the Lord had
already come. This Paul categorically
denies.

1. By (hyper) the coming (parousia;
see note on I Thess 2:19) should be
translated as regarding the coming (Mil¬
ligan). So also by our gathering together
(cf. Mk 13:27; I Thess 4:17). 2. Soon
here means ‘‘hastily,” or almost “easily.”
Shaken in mind. Thrown off the course
of sound thinking and reasoning. Be
troubled. The present tense suggests “be
kept in a state of agitation or panic.”
Three upsetting means are suggested: (1)
spirit — report of a special revelation giv¬
en to Paul; (2) word — a report of a ser¬
mon preached by Paul; (3) letter — a false
epistle. As from us, purporting to be from
us (RSV), probably applies to all three.
The gist of these false reports was that
the day of the Lord (Christ does not
have good manuscript support) had ar¬
rived. The verb (enesteken) means “is
present” (cf. Rom 8:38; I Cor 3:22; Heb
9:9), not is at hand. Day of the Lord.
See note on I Thess 5:2.

B. To Be Preceded by Definite Signs.
2:3-12. The day will be initiated by an
outburst of rebellion and by the revela¬
tion of the man of lawlessness. The van¬
guard of the Satanic army is on the
march, but the dreadful, doomed leader
has not yet come into view.

3. Let no man deceive. See Mt 24:4
ff. By any means. Those in II Thess 2:2
or others. That day shall not come does
not occur in the Greek text, but some¬
thing like it must be supplied. A falling
away, literally, the apostasy. The mean¬
ing of the word was known to Pauls
readers, but we are not so fortunate.
Apostasia usually means “rebellion,”
whether in a political or religious sense.
The reference here is probably to the
marshaling of the powers of evil against
the people and purposes of God. Christ
and Paul both warned against this final
wicked conspiracy (e.g., Mt 24:10 ff.;
I Tim 4:1-3; II Tim 3:1-9; 4:3 ff.). Ap¬
parently it will be of sufficient scope and
intensity to mark itself off from the spirit
of general opposition to God (mystery of
lawlessness, II Thess 2:7) which charac¬
terizes the world's attitude. The capstone
of the rebellion will be the revelation of

832

II THESSALONIANS 2:4-6

4. Who opposeth and exalteth himself
above all that is called God, or that is wor¬
shipped; so that he as God sitteth in the tem¬
ple of God, showing himself that he is God.

5. Remember ye not, that, when I was yet
with you, I told you these things?

6. And now ye know what withholdeth
that he might be revealed in his time.

the man of lawlessness. Be revealed sug¬
gests that he is waiting behind the scenes
until the time for his public appearance
is ripe. In the NT only John uses the
term "antichrist” (I Jn 2:18,22; 4:3; II
Jn 7), but there can be no doubt as to
whom Paul had in mind. Son of perdition
(cf. Jn'17:12) points both to the nature
and to the fate of the lawless one. His
actions seal his doom. For son of, see
note on I Thess 5:5.

4. Antichrists Work. Opposeth. As
Satan’s minister, Antichrist will carry out
his masters work (I Tim 5:14). All that
is called God. The true, living God (I
Thess 1:9) and all false gods. That is
worshipped, i.e., every object held
sacred — temples, shrines, etc. Antichrist
will take his place as God in the temple,
probably the Jerusalem temple, as the
close connection between this passage
and the description of Antiochus Epi-
phanes (Dan 11:36 ff.) suggests (cf. also
Mk 13:14, where the masculine parti¬
ciple may indicate a person rather than
an image). Revelation 13:4-15 describes
Antichrist s cult. Shewing himself. Better,
proclaiming himself in accordance with
the Hellenistic meaning of apodeiknymi.

5. I told you. The imperfect tense in¬
dicates that more than once Paul had
discussed these events.

6. What withholdeth and the related
who letteth (v. 7; i.e., “restrains”) are ex¬
ceedingly difficult to interpret confidently
because of Paul’s brief treatment. That
the Thessalonians knew what he meant
is of little comfort to us. Certain observa¬
tions may be made: (1) The present tense
of the two participles shows that the ar¬
resting force or person was already in
operation. (2) The change from neuter (v.
6) to masculine (v. 7) suggests that the
restrainer can be spoken of as a thing or
person. (3) The restraining influence will
be removed in God’s (his) time, and
Antichrist will be revealed. Dispensa-
tionalist interpreters (e.g., C. I. Scofield,
L. S. Chafer, and J. Walvoord) have
identified the restrainer as the Holy Spir¬
it, a view supported by the fact that the
Spirit may be described in both neuter
and masculine genders. Removal of the
Spirit takes place when the Church, his
temple, is raptured (I Thess 4:13-17).
However, why would Paul speak of the
Spirit in such veiled terms? Furthermore,
how can the revelation of Antichrist be
a sign to the church that has already been
raptured? Many Biblical commentators
from Tertullian (c. a.d. 200) on have
identified the restrainer as the Roman

833

II THESSALONIANS 2:7-10

7. For the mystery of iniquity doth al¬
ready work: only he who now letteth will let,
until he be taken out of the way,

8. And then shall that Wicked be re¬
vealed, whom the Lord shall consume with
the spirit of his mouth, and shall destroy
with the brightness of his coming:

9. Even him, whose coming is after the
working of Satan with all power and signs
and lying wonders,

10. And with all deceivableness of un¬
righteousness in them that perish; because
they received not the love of the truth, that
they might be saved.

Empire. The neuter participle would re¬
fer to the state; the masculine, to the
emperor. This view leans upon Paul's
charitable attitude toward government as
a means of maintaining law and order so
that the church may do its work (cf. Rom
13:1-7; Tit 3:1; I Pet 2:13,14,17). But
the Roman Empire has long since faded
away, and the lawless one has not yet
been revealed. Thus it seems probable
that the restraining influence refers to the
principle of human government manifest
in the Roman state. Human institutions
are part of Gods program of common
grace, whereby he bridles the forces of
evil to provide the proper setting for the
revelation of his special, redemptive
grace. Totalitarian in the extreme (cf.
Rev 13:15-17), Antichrists government
is so diabolical in nature and so ruthless
in practice that it utterly disqualifies it¬
self for being considered a God-ordained
human institution. In his (Gods) time
shows that God is in ultimate control.

7. Mystery indicates that the wicked
spiritual principle already at work had
been revealed to believers (cf. the use of
mtjsterion in Mk 4:11; Rom 16:25, etc.).
Iniquity. Lawlessness . Matthew 24:24
and I Jn 2:18 mention Antichrist's fore¬
runners, who are embodiments of this
principle of lawlessness. He who letteth.
See note on 2:6. Taken out of the way.
Probably by God, although not so sta¬
ted. 8. Wicked. Literally, lawless— Anti¬
christ's basic characteristic, as "man of
lawlessness” and "mystery of lawlessness”
(vv. 3,7, RSV) show. No sooner is his un¬
veiling (revealed) mentioned than his
doom is described. Consume. Better
manuscripts read slay. Spirit, i.e., breath.
See Isa 11:4 for OT background. ; De¬
stroy. Render useless , make powerless.
Brightness ( epiphaneia ) or manifestation
speaks of the brilliant display of Christ's
power at his coming (cf. II Thess 1:7,8;
Rev 19:11-21).

9. Antichrist has his coming as Christ
has His. Satan's working (power in oper¬
ation) is Antichrist's dynamic (cf. Rev
13:2). His coming reveals itself in all
power (to work miracles) and signs
(significant, meaningful miracles) and
wonders (amazing their observers). In the
Greek, lying seems to apply to all three:
the miracles are steeped in falsehood.
Cf. Acts 2:22; Rom 15:19, etc., for the
three words describing miracles. 10. De¬
ceivableness of unrighteousness. Deceit
stemming from unrighteousness. Them
that perish. The present participle
(apollymenois) suggests that the process

834

II THESSALONIANS 2:11-15

11. And for this cause God shall send
them strong delusion, that they should be¬
lieve a lie:

12. That they all might be damned who
believed not the truth, but had pleasure in
unrighteousness.

13. But we are bound to give thanks al¬
ways to God for you, brethren beloved of the
Lord, because God hath from the beginning
chosen you to salvation through sanctifica¬
tion of the Spirit and belief of the truth:

14. Whereunto he called you by our gos¬
pel, to the obtaining of the glory of our Lord
Jesus Christ.

15. Therefore, brethren, stand fast, and
hold the traditions which ye have been
taught, whether by word, or our epistle.

is already in operation (cf. I Cor 1:18).
Received. Welcomed. Truth, i.e., of the
Gospel.

11. God shall send indicates God's
sovereignty, controlling the destinies not
only or his own but of his enemies.
Rejected light results in greater dark¬
ness, as Mt 13:10 ff. and Rom 1:24-32
demonstrate. Effectively deceived, they
trust the lie, not the truth (2:10,12).
Satan's lie consists in getting men to be¬
lieve him instead of God (cf. Gen 3:1 ff.;
Jn 8:44). 12. Damned. Judged, The ver¬
dict of guilty is implied, not expressed.
Pleasure in unrighteousness. Not helpless
victims, they willingly side with Satan
against God and will share their cap¬
tains fate (Jn 16:11).

IV. Thanksgiving and Exhortation.

2:13-17.

A. Praise for Their Calling. 2:13-15.
In marked contrast with the dark por¬
trait of Antichrist and his followers are
the bright prospects of those whom God
has called.

13. Bound to give thanks. See note on
1:3. Beloved. See note on I Thess 1:4.
From the beginning seems to reflect the
Pauline view of an election prior to
creation (Eph 1:4). Some manuscripts
read first fruits for from the beginning.
This reading, adopted by some editors
(e.g.. Nestle, Moffatt), would be fitting,
because the Thessalonians were among
the earliest of Paul's European converts.
Chosen (heilato; cf. LXX, Deut 26:18)
reminds us that believers have joined Is¬
rael as God's elect people (cf. I Pet 2:9,
10). Sanctification (cf. I Thess 4:3,7) of
the spirit stresses the Spirit's role in
separating believers from Satan's sphere
of control to God's (I Pet 1:2). Belief of
die truth emphasizes the human response
of faith to the truth of the Gospel (Rom
10:17). 14. Whereunto refers to God's
act of salvation described in 2:13.
Called. Cf. I Thess 2:12; 5:24. Our gos¬
pel. Cf. I Thess 1:5. Obtaining (cf. I
Thess 5:9) of the glory is a further de¬
scription of the meaning of salvation. See
note on 1:10.

15. Traditions. Almost none of the
NT existed in written form. The basis of
instruction was the authoritative oral rec¬
ord (word) of the Gospel events and in¬
terpretation (cf. I Cor 11:2,23; 15:3).
Epistle probably refers to I Thessalo¬
nians. The content of the tradition is dis¬
cernible in the sermons in Acts (2:14 ff.;
7:2 ff.; 13:16 ff., etc.) and the creedal

835

II THESSALONIANS 2:16-3:5

16. Now our Lord Jesus Christ himself,
and God, even our Father, which hath loved
us, and hath given us everlasting consolation
and good hope through grace,

17. Comfort your hearts, and stablish you
in every good word and work.

CHAPTER 3

FINALLY, brethren, pray for us, that the
word of the Lord may have free course, and
be glorified, even as it is with you:

2. And that we may be delivered from un¬
reasonable and wicked men: for all men have
not faith.

3. But the Lord is faithful, who shall
stablish you, and keep you from evil.

4. And we have confidence in the Lord
touching you, that ye both do and will do
the things which we command you.

5. And the Lord direct your hearts into
the love of God, and into the patient waiting
for Christ.

statements embedded in the epistles (I
Cor 15:3 ff.; I Thess 1:9,10, etc.).

B. Prayer for Their Comfort and
Stability. 2:16,17. Paul, as was his cus¬
tom, seals his exhortation with a prayer.

16. Compare the very similar phrasing
of I Thess 3:11. Note the honor paid to
Christ by the position accorded him in
this verse. Consolation (paraklesin) in¬
cludes strength as well as comfort. Good
hope speaks of the worthy character of
the believers confident expectation, as
well as of the joyous outcome (cf. I Thess
1:3). Through grace reminds us that
these and all of God's blessings are un¬
deserved, and it stifles pride (cf. 1:11,12).
17. Comfort and stablish. Cf. I Thess 3:2.
Every good word and work. Whatever you
do or say.

V. Confession of Confidence. 3:1-5.

A. Request for Prayer. 3:1,2. The re¬
quest of I Thess 5:25 is repeated, with
an added note of urgency due to the
militant opposition of faithless men.

1. May Ijave free course is literally
may run, stressing both the vital, active
nature of the word of the Lord (i.e.,
Christs word) and the urgency with
which the apostles desired to spread it
(cf. Ps 147:15). Be glorified. By being
received and obeyed (cf. Acts 13:48; Tit
2:10). With you. See I Thess 1:6; 2:13
for their wholehearted reception of the
Gospel. 2. Delivered. See note on I Thess
1:10. Unreasonable. Perverse, improper.
Wicked, in an actively, deliberately
harmful sense. See Acts 18:6,12 for
glimpses of this Jewish opposition. Have
not faith. An understatement; these men
not only refused to believe but threat¬
ened all who did.

B. Reminder of God!s Faithfulness.
3:3-5. This opposition was marked for
failure because a faithful God is stronger
than faithless men.

3. See I Thess 5:24. Stablish. Cf. I
Thess 3:2; II Thess 2:17. Keep, i.e.,
guard, protect. From evil. From the evil
one, Satan (cf. Mt 6:13). 4. In the Lord.
The faithfulness of God helps to assure
the obedient response of the Thessalo-
nians both in the present (ye both do) and
in the future (will do). Which we com¬
mand you seems to refer to the instruc¬
tions to follow (3:6 ff.).

5. Paul pauses to utter one of his most
touching prayers. The Lord, i.e., Christ.
Direct (kateuthynai, as in I Thess 3:11)
means to “clear the way of obstacles,”

836

II THESSALONIANS 3:6-11

6. Now we command you, brethren, in
the name of our. Lord Jesus Christ, that ye
withdraw yourseives from every brother that
walketh disorderly, and not after the tradi¬
tion which he received of us.

7. For yourselves know how ye ought to
follow us: for we behaved not ourselves dis¬
orderly among you;

8. Neither did we eat any man’s bread for
nought; but wrought with labor and travail
night and day, that we might not be charge¬
able to any of you:

9. Not because we have not power, but to
make ourselves an ensample unto you to fol¬
low us.

10. For even when we were with you, this
we commanded you, that if any would not
work, neither should he eat.

11. For we hear that there are some
which walk among you disorderly, working
not at all, but are busybodies.

"open a direct path.” Hearts. See note on
I Thess 2:4. Love of God. Gods love is
a tremendous source of stability and
security (Rom 8:37-39). Patient waiting
for Christ. The steadfastness of Christ
(RSV). Christ's example of unflagging en¬
durance is a prime source of inspiration
to troubled believers (Heb 12:1,2).

VI. Commandments to Work. 3:6-15.

With apostolic authority Paul attacks
the problem of laziness which was
plaguing the Thessalonian church. Re¬
minding his friends of his own diligence,
he commands firm yet loving discipline
of the idle.

A. Shun the Idle. 3:6.

We command, as an officer his troops.
Brethren. Pauls sternness does not throttle
his affection. The apostle derived his
authority from the Lord. Disorderly. Out
of rank; cf. “unruly” in I Thess 5:14.
Tradition (cf. II Thess 2:15) includes
both Pauls personal example and his
written instruction (I Thess 4:11,12).

B. Imitate Us. 3:7-9.

7. Follow. Imitate, emulate (Arndt).
Behaved not ourselves disorderly is an
understatement. Pauls example of indus¬
try was not only untarnished but bril¬
liant. 8. Eat bread means to gain a liveli¬
hood (cf. II Sam 9:7; Amos 7:12). For
nought. Without cost. This verse resem¬
bles I Thess 2:9 but stresses Pauls ex¬
ample of diligence rather than his in¬
tegrity of purpose. 9. Power, i.e., apos¬
tolic authority to gain his living from his
hearers (cf. I Thess 2:6). Ensample. Ex¬
ample, pattern (cf. I Thess 1:7). Follow.
Cf. II Thess 3:7.

C. Work or Do Not Eat. 3:10.

The imperfect tense of we com¬
manded shows that more than once Paul
had urged them to diligence with these
words: If any would riot work, etc.
Would not shows that this is willful in¬
activity. This saying may be based on
Jewish interpretation of Gen 3:19.

D. Exhort the Idle. 3:11-13.

11. We hear. Unhappy news spread
as easily as the report of the believers'
faith (I Thess 1:8,9). Disorderly. Cf. II
Thess 3:6,7. The force of the nice pun
is brought out by Ellicott (cited in
Milligan 1: “doing no business (working

837

II THESSALONIANS 3:12-18

12. Now them that are such we command
and exhort by our Lord Jesus Christ, that
with quietness they work, and eat their own
bread.

13. But ye, brethren, be not weary in well
doing.

14. And if any man obey not our word by
this epistle, note that man, and have no com¬
pany with him, that he may be ashamed.

15. Yet count him not as an enemy, but
admonish him as a brother.

16. Now the Lord of peace himself give
you peace always by all means. The Lord be
with you all.

17. The salutation of Paul with mine own
hand, which is the token in every epistle: so I
write.

18. The grace of our Lord Jesus Christ be
with you all. Amen.

The second epistle to the Thessalonians was written
from Athens.

not at all) but being busybodies.” 12.
Paul addresses the troublemakers. We
command. Cf. 3:6,10 for similar tone of
authority. Exhort (cf. I Thess 2:11) adds
a note of tenderness but retains the ur¬
gency. By our Lord, etc. Paul views
himself as Christs spokesman. With
quietness. In contrast to the disorder fre¬
quently noted (3:6,7,11). Eat. Cf. 3:8.

13. But ye. The whole church. Re¬
gardless of the conduct of the indolent,
be not weary, i.e., do not flag or be¬
come slack. The aorist tense suggests
that they had not yet begun to do so. To
do the right thing (well doing) is never
easy, but it becomes exceedingly difficult
under irritating circumstances such as
these.

E. Warn and Discipline the Disobed¬
ient. 3:14,15.

14. This epistle is Paul’s last word on
this matter of laziness. Anyone who dis¬
obeys is to be a marked man’ (note that
man) with whom believers are not to
mix (company). The purpose of this os¬
tracism was not punitive but corrective,
Paul’s hope being that the sense of shame
would bring the offender into line. Such
social pressure is especially effective in a
close-knit, clan-like society, such as this
company of believers. 15. Love is to pre¬
vail. The idle loafer is not to be con¬
sidered an enemy but a brother. Ad¬
monish. Cf. I Thess 5:12,14.

VII. Conclusion. 3:16-18.

A. Blessing. 3:16.

Human effort alone cannot bring
spiritual well-being (peace). This is a gift
of Christ, who promised his disciples
peace (Jn 14:27; 16:33) and is here
called Lord of peace (cf. note on I Thess
5:23). Always by all means. Continually
in any kind of circumstance. With you
all. Even with the idlers.

B. Paul’s Signature. 3:17.

The token. Paul’s handwriting at
the close of his letters was the sign of
their authority (cf. I Cor 16:21; Gal
6:11; Col 4:18). So 1 write. Calling to
their attention his style of handwriting, a
necessary precaution (cf. II Thess 2:2).

C. Benediction. 3:18.

See note on I Thess 5:28. All. This
blessing includes even the trouble¬
makers.

BIBLIOGRAPHY

For bibliography see under I Thessalonians.

838

THE FIRST

EPISTLE TO TIMOTHY

INTRODUCTION

Authorship . The Pauline authorship of
the Pastorals (I, II Timothy and Titus)
is contested. However, the prima facie
evidence of the writings themselves in¬
dicates that Paul is the writer, since his
name appears in the salutation of each,
and autobiographical remarks fit the life
of Paul as recorded elsewhere: e.g., I
Tim 1:12,13; II Tim 3:10,11; 4:10,11,
19,20.

The basic rule of evidence regarding
genuineness of documents was stated
long ago by Simon Greenleaf: “Every
document, apparently ancient, coming
from the proper repository or custody,
and bearing on its face no evident marks
of forgery, the law presumes to be gen¬
uine, and devolves on the opposing party
the burden of proving it to be otherwise”
(An Examination of the Testimony of
the Four Evangelists , London, 1847, p.

7 ).

We have in the Pastorals ancient
books, coming from the proper custody,
the church. The church always accepted
them as Pauline; there is no dissenting
voice until modern times. What then
does criticism offer to offset the prima
facie evidence and the unanimous voice
of tradition? Alleged marks of non-gen¬
uineness or forgery are four: (1) non-
Pauline language and style; (2) the op¬
position of the Pastorals to second-cen¬
tury Gnosticism; (3) discrepancies be¬
tween the Pastorals and Acts—it is
assumed that Paul was put to death at
the end of the one and only Roman im¬
prisonment, as recorded in Acts, and
hence it is concluded that Paul cannot
be the author of the Pastorals; (4) ad¬
vanced ecclesiastical organization, be¬
yond the time of Paul, reflected in the
Pastorals.

These arguments do not overcome the
positive evidence. (1) The linguistic
argument is inconclusive because psy¬
chologically absurd as well as difficult, if
not impossible, to prove. Would a forger,
seeking to have a book accepted as a
work of Paul, introduce non-Pauline vo¬
cabulary at the rate of seventeen words

per page of Greek text, and rsfer to in¬
cidents and persons which did not enter
the known life of Paul? The unhesitating
and unanimous reception of the books by
the ancient church, under such condi¬
tions, would be impossible to explain.
Indeed, this unhesitating reception is
very good evidence that the epistles were
well known to be genuine. The linguistic
data may conceivably point to the joint
authorship of Luke and Paul (Moffatt,
Introduction to the Literature of the New
Testament , 3rd ed., p. 414), but it is
well to remember that at best the dating
of literature by limiting a writer's lan¬
guage and style is only conjecture. The
readers of Paul's Pastoral Epistles were
different from those of any other epistles.
Timothy and Titus had been intimately
associated with Paul's life and thought
for fifteen to twenty years. We should
therefore not be surprised if Paul chose
to speak in language and style different
from that used in addressing churches.
Paul was encouraging and exhorting his
sons in the faith, not correcting quarrel¬
ing or wavering churches.

(2) The assumption in this objection
is that if the Pastorals refute second-
century Gnosticism, they must be sec¬
ond-century documents. Given the clear
prima facie evidence of Pauline author¬
ship, if there are statements answering
later Gnosticism, the inference is that
Paul has foreseen such developments,
which is not impossible even from the
standpoint of mere human sagacity. How¬
ever, Paul has elsewhere in other epistles
claimed, by inspiration, to foresee and
predict the future. To deny that he could
is to beg the whole question of the pos¬
sibility of supernatural revelation. More¬
over, Paul may not have been fighting in
these epistles a Gnosticism as advanced
as some have argued.

(3) That the names, places, and inci¬
dents alluded to in the Pastorals cannot
be fitted into the outline of Acts, is a
very good reason for extending the life of
Paul beyond the narration of Acts. The
Pastorals, then, would be the product of

839

I TIMOTHY

Paul’s fourth missionary journey and a
second imprisonment.

(4) The elements of ecclesiastical or¬
ganization found in the Pastorals are
found elsewhere in the New Testament.
Some have thought that the ranking of
Luke’s Gospel as Scripture (I Tim 5:
18) is an indication of late date, “By the
time the author of the pastorals wrote,
either Luke’s gospel or some evangelic
collection containing Luke 10:7 was
reckoned as graphe (Ibid., p. 401 f.).
fThis argument also assumes the point to
be proved, namely, that the book could
not have been inspired and known to be
inspired from the time of its writing and
reception.

Fuller answers to these arguments
have been worked out in the standard
conservative commentaries and introduc¬
tions. See especially Hendriksen, New
Testament Commentary: Exposition of
the Pastoral Epistles, pp. 4-32.

Date . The first letter to Timothy and
the one to Titus were written during
the period of travel and missionary work
between Paul’s two Roman imprison¬
ments. A date somewhere between a.d.
61 and 63 cannot be far wrong. The
second epistle to Timothy contains the
last words found from the apostle; they
were written from prison shortly before
his martyrdom (4:6-8). We should view
them, as Calvin expresses it, “as written
not with ink but with Paul’s own blood.”
The date of the apostle’s death is gen¬
erally set sometimes between a.d. 65 and
68 .

Occasion and Message . As Moses gave
the charge to Joshua, and the Lord to
his apostles, so Paul gives the charge to
Timothy and Titus. Likewise, as Moses
ended with an exhortation to all Israel,
and Christ to all the Church, so Paul
concludes his charge with the benedic¬
tion, “Grace be with you” (“you” is
plural; I Tim 6:21; II Tim 4:22) and
‘Grace be with you all” (Tit 3:15). The
occasion for writing the epistles was no
less than the need to maintain the faith,
to insure the continuity of the Church of
Jesus Christ. The solemn charge — “That
good thing which was committed unto
thee, keep by the Holy Ghost which
dwelleth in us” (II Tim 1:14) — is the
heart of the Pastoral Epistles. Here Tim¬
othy and Titus, together with all the
Church, are charged to keep “the faith,”
“the deposit,” the written record, by the
work of the Holy Spirit. The outwork¬

ing of this charge is not only the main¬
taining of the faith through good works
and right conduct in the house of God,
but also the resisting of that which is
false. The more immediate need for the
first two epistles—I Timothy and Titus
— lay, no doubt, in the fact that many
things at Ephesus and Crete needed
adjustment. Paul, however, having in¬
tended to advise his sons in the faith,
determined to advise others at the same
time.

Structure and Theme. I Timothy. This
first of the Pastoral Epistles falls into
a literary pattern that is probably not
accidental. In its briefest form, it can
be indicated thus: (A) Charge, (B)
Praise, (A) Charge. Stated in another
way it is: (A) Prose, (B) Poetry, (A)
Prose. This simple pattern of a solemn
charge in two parts, bound together by
a doxology or hymn of praise, is re¬
peated three times—in the introduction,
the body, and the conclusion. The epis¬
tle summarized according to this pattern
offers a greater unity than is generally
recognized. In the introduction, follow¬
ing the salutation, we find the charge
to Timothy, with a longer explanatory
portion (1:3-16) and a briefer conclud¬
ing word (1:18-20). Tl\ese two parts
are bound together by the terse but
weighty doxology of verse 17. The in¬
itial part leading up to the doxology
includes an outline—only briefly sug¬
gested—of the main topics of the epis¬
tle. All is so skillfully woven together
that the many themes presented only
serve to focus attention on Paul’s
charge to Timothy. Then follows the 1
doxology, which gives solemn weight
to the final part of the charge.

At the conclusion of the epistle, there
is another charge, again twofold, with
its parts bound together by the doxol¬
ogy of verse 16 b. Again the same pro¬
portions are preserved: the first is a
longer section (6:3-16a) with a re¬
capitulation of the principal themes of
the epistle; the shorter portion (6:17-
21) concludes with the deeply moving
appeal, “O Timothy, guard the deposit.

In like manner, the major portion of
the epistle (2:1-6:2) is subdivided by
a transitional paragraph (3:14—4:5),
at the center of which are the lines of
the ancient Christian hymn of which
Paul is probably the author (3:16).
The first section of this major portion
deals with official or public aspects of
the Church, the House of God, culmi-

840

I TIMOTHY

nating in the memorable lines of the
hymn. In the second portion, individual
and personal aspects are stressed, paral¬
leling to a remarkable degree the themes
stated in the first section. For example,
the reference to women in the first part
sets forth the principle of masculine
leadership in the Church; whereas, the
reference to women in the second part,
deals with the individual and personal
problem of dependent widows. It ap-
ears that one section is intended to
alance the other. But more important,
the whole structure of the epistle is de¬
signed to throw into prominence the
great hymn of praise at the center,
which presents succinctly and beauti¬
fully the person and work of Christ.

II Timothy. In Pauls second epistle
to his “dearly beloved son,” he seems
to be following essentially the same lit¬
erary pattern as in the first. This time
it occurs in its simplest possible form,
namely, a solemn charge in two parts,
bound together by a hymn. All is pre¬
faced with a salutation and thanksgiv¬
ing, and concluded with personal notes
and prayer. Again the whole structure
is designed to highlight the great hymn
of doctrinal truth which appears at the

center (2:11-13). The chief point on
which the structure turns is Paul’s pre¬
sentation of the Gospel as a trust to
be preserved, cherished, and committed
to faithful men. His words gain peculiar
solemnity and weight because they
were the last to come from his pen; he
wrote knowing that his “departure” was
“at hand.”

Titus. The theme of this epistle is
like that of all the Pastorals in emphasiz¬
ing the connection of doctrine, com¬
mitted to faithful men, with godliness
of life. In this letter, Paul most mem¬
orably links grace, as the great doctrine
of salvation, to good works in the balanc¬
ing passages, 2:11-15 and 3:4-8. In the
one passage grace appears, in the other,
kindness and love appear. Both stress the
blessed hope (2:13; 3:7b); both con¬
clude with the emphasis on good works.

Note on Commentary . In the com¬
mentary that follows an effort has been
made to give not merely explanatory
words on a given text, but, far more im¬
portant, the citation of parallel texts
which, if patiently searched out, will
give the Scriptures own commentary.

OUTLINE

I. Salutation and introduction. 1:1-20.

A. Salutation, with special notes of authority and hope. 1:1,2.

B. Charge to Timothy, presenting principal topics of the epistle. 1:3-16.

1. Sound versus false teaching. 1:3,4.

2. The purpose of sound teaching. 1:5-7.

3. The true doctrine of the Law. 1:8-11.

4. Pauls testimony and gospel. 1:12-16.

C. Doxology. 1:17.

D. Charge and encouragement to Timothy. 1:18-20.

II. Exhortations and instructions to the Church of the living God. 2:1—6:2.

A. To the witnessing church. 2:1—3:13.

1. Public prayer as related to the missionary purpose of the church. 2:1-8.

2. Conduct of women as related to the testimony of the church. 2:9-15.

3. Qualifications of church officers. 3:1-13.

B. To the church as pillar and ground of the truth. 3:14—4:5.

1. Its exalted position as organ of the Gospel doctrine. 3:14,15.

2. Hymn of praise: Poetic statement of true doctrine. 3:16.

3. Prophetic warning of false doctrine. 4:1-5.

C. To the witnessing individual. 4:6—6:2.

1. To Timothy, as a good minister. 4:6-16.

2. To men. 5:1.

3. To women, especially widows. 5:2-16.

4. To elders. 5:17-25.

5. To servants. 6:1,2.

III. Conclusion. 6:2d-21.

A. A solemn charge. 6:2d-15a.

1. Warnings against false teachers. 6:3-5.

2. Right attitudes of true teachers. 6:6-10.

841

I TIMOTHY 1:1-2

3. The motives of the man of God. 6:11-15 a.

B. Doxology. 6:15 b,16.

C. Return to the solemn charge. 6:17-21.

1. Right use of possessions. 6:17-19.

2. Final appeal: A summation. 6:20,21.

I TIMOTHY COMMENTARY

CHAPTER 1

PAUL, an apostle of Jesus Christ by the
commandment of God our Saviour, and
Lord Jesus Christ, which is our hope;

2. Unto Timothy, my own son in the
faith: Grace, mercy, and peace, from God
our Father, and Jesus Christ our Lord.

I. Salutation and Introduction. 1:1-20.

A. Salutation, with Special Notes of
Authority and Hope. 1:1,2. 1. Pauls
apostolic authority was based on the
deity and^ command of Christ. Compare
Gal 1:1: “ . . . not from men or through
a man but through Jesus Christ and
God the Father.” The divine authoriza¬
tion is further emphasized (1) by the
word commandment: it suggests a royal
command which is to be obeyed; and
(2) by the fact that it is the command
of both God the Father and Christ Je¬
sus. In thus linking equally the names
of the Father and Christ, as in verse 2,
Paul leaves no doubt as to the full deity
of Christ (see Warfield, Biblical and
Theological Studies, Ch. III). God is
characterized by the name Saviour, an
exalted title reminding one of Isa 45:21,
and similar passages. Jesus is distin¬
guished by the appellation, our hope,
a succinct way of tying all eschatology
to the person of Christ, for Timothy's
encouragement. 2. Also for Timothy's
encouragement, no doubt, the apostle
adds the word mercy to the ordinary
formula of grace and peace. Only in the
Pastorals does Paul thus depart from
his usual custom.

B. Paul's Charge to Timothy, Presenting
Principal Topics of the Epistle. 1:3-16.
Paul's method, apparently, is to present
the problems and topics he wishes to
discuss, and then to revert to these topics
later in order to add details. Hence he
first treats the basic matter of sound doc¬
trine. Paul did not need to expound doc¬
trines in detail for Timothy, but it was
necessary to remind him of the strategic
importance of doctrine for life, and as
the correlate, the necessity for obedi¬
ence to doctrine. This leads to a discus¬
sion of one side of the doctrine of the
Law, its relation to the cases of out¬
breaking, flagrant vice here mentioned.
The writer briefly sums up the relation
of the Law to the believer in the phrase,
“The end of the command is love” (v.
5). Paul then encourages Timothy with
a superb testimony and doxology, and
gives a solemn charge and illustration of

842

3. As I besought thee to abide still at
Ephesus, when I went into Macedonia, that
thou mightest charge some that they teach
no other doctrine,

4. Neither give heed to fables and endless
genealogies, which minister questions, rather
than godly edifying which is in faith: so do,

5. Now the end of the commandment is
charity out of a pure heart, and of a good
conscience, and of faith unfeigned:

6. From which some having swerved have
turned aside unto vain jangling;

7. Desiring to be teachers of the law; un¬
derstanding neither what they say, nor
whereof they affirm.

I TIMOTHY 1:3-7

the results of not holding a good con¬
science.

1) Sound versus False Teaching. 1:3,4.
The heretical teaching and attention to
myths and endless genealogies produced
useless speculations and controversies in¬
stead of Gospel godliness. Verses 3,4
form the dependent clause of a sentence
the main clause of which is verses 5-7.
The relation can be seen by (1) omit¬
ting so do, which has been supplied by
the translator, (2) punctuating with a
comma instead of a semicolon after
faith, (3) omitting now of verse 5. The
thought would then be: “Just as I ex “
horted you ... the end (purpose) of
my charge is love. . . .” See comment
on II Tim 1:3. 4. The myths and gene¬
alogies were probably Gnostic or proto-
Gnostic teachings. Gnosticism had two
extremes: asceticism, as in 4:3, and an-
tinomian license, as the context intimates
here. Erroneous discourses on law, and
Gnostic speculations left plain matters of
immorality uncorrected. The dispensation
of God (ASV; AV, godly edifying) is the
proper issue of sound teaching, and there¬
fore parallels the “love” of verse 5, and
the “good warfare” of verse 18. Love is
Paul's summary of religious and ethical
duty (Rom 13:10; Gal 5:6). The sound
teaching brings Gods ordering or God's
superintendence of the life.

2) The Purpose of Sound Teaching. 1:
5-7. These verses are the main clause of
the sentence mentioned above.

5. Commandment. Charge (ASV). The
word is the noun cognate to the verb
charge of verse 3. Faith is used in the
sense of “the faith,” sound doctrine. The
charge relates to the sources of love: a
pure heart, a good conscience, and sound
doctrine. 6. Which. A plural form refer¬
ring to the heart, conscience, faith just
mentioned. It is when these guides of the
moral and ethical life have been impaired
either by false teaching or disobedience,
that people turn to vain jangling. 7.
Teachers of the law. One word. Used of
Gamaliel (Acts 5:34) and of eminent
teachers (Lk 5:17). Paul seems to refer to

843

I TIMOTHY 1:8-13

8. But we know that the law is good, if a
man use it lawfully;

* 9. Knowing this, that the law is not made
for a righteous man, but for the lawless and
disobedient, for the ungodly and for sinners,
for unholy and profane, for murderers of fa¬
thers and murderers of mothers, for man-
slayers,

10. For whoremongers, for them that
defile themselves with mankind, for men-
stealers, for liars, for peijured persons, and if
there be any other thing that is contrary to
sound doctrine;

11. According to the glorious gospel of
the blessed God, which was committed to
my trust.

12. And I thank Christ Jesus our Lord,
who hath enabled me, for that he counted
me faithful, putting me into the ministry;

13. Who was before a blasphemer, and a
persecutor, and injurious: but I obtained
mercy, because I did it ignorantly in unbe¬
lief.

the ambitious pride of the false teachers,
and exposes their utter incompetence.

3) The True Doctrine of the Law. 1:
8-11. The apostle takes up the relation of
the Law to the lost. Again these verses
are one sentence. The connection is: “We
know that the Law is good, if one uses
it lawfully ... in accordance with the
Gospel.” Paul discusses this function of
the Law in detail in Rom 7:7-25; “It
brings the knowledge of sin and makes
sin exceedingly sinful, all with the end of
bringing a man to Christ.

9,10. The law is not made for a right¬
eous man. “The Law does not condemn
a righteous man.” The expression is a
relative negative, to be taken in context.
It does not mean that the Law has no
relation to the righteous; for him, it is a
righteous rule which he joyfully obeys in
the Spirit. The catalogue of sins here
given is not the same as lists given else¬
where. Probably this one contemplated
special problems in Ephesus. 11. With the
mention of the Gospel, Paul makes his
exultant transition to his testimony of
what the Gospel did in his case, em¬
phasizing the things needed to encourage
Timothy.

4) Paul's Testimony and Gospel. 1:
12-16. The writers testimony is in two
parts: (1) 12-14; (2) 15,16. These parts
run parallel, in that Paul's preconversion
condition is stressed; and also in each
section the turning point and contrast
comes with the words, “but I received
mercy.” The heartfelt doxology of the In¬
troduction to the book (v. 17) comes as a
fitting climax to Paul's testimony.

12. It is striking that in all Pauls re¬
corded words only here does he give
thanks directly to Christ, and only here
does he use the eloquent language ap¬
propriate to the deep thankfulness he feels
as he recalls his own salvation and call.
Faithful (cf. I Cor 7:25). The basis of
Christ's counting Paul faithful was His
mercy. Paul was faithful to the trust he
had received (I Tim 1:11).

13. Injurious. A violent, proud, inso¬
lent person; the “despiteful” of Rom 1:30.
Paul characterizes his lost condition in
three terrible words: blasphemer, perse¬
cutor, injurious. Against this self-con¬
demnation, in dramatic contrast, stands
the simple word, “I received mercy.”
Though Paul persecuted the church in
ignorance, thinking he was doing God
service (Acts 26:9), he does not minimize
his sin. Even sins of ignorance need atone-

844

I TIMOTHY 1:14-18

14. And the grace of our Lord was exceed¬
ing abundant with faith and love which is in
Christ Jesus.

15. This is a faithful saying, and worthy
of all acceptation, that Christ Jesus came
into the world to save sinners; of whom I am
chief.

16. Howbeit for this cause I obtained
mercy, that in me first Jesus Christ might
show forth all long-suffering, for a pattern to
them which should hereafter believe on him
to life everlasting.

17. Now unto the King eternal, immortal,
invisible, the only wise God, be honor and
glory for ever and ever. Amen.

18. This charge I commit unto thee, son
Timothy, according to the prophecies which
went before on thee, that thou by them
mightest war a good warfare;

ment (Heb 9:7; Lev 5:15-19). The men¬
tion of ignorance emphasizes the pitiable,
guilty blindness of sin (Eph 4:18; I Pet
1:14). “Paul was deeply penitent for hav¬
ing persecuted the church of God, but
apparently he did not lay to his charge
the black sin of having carried on the
persecution in the face of better convic¬
tion” (J. Gresham Machen, Origin of
Paul's Religion , p. 61).

14. Not a separate sentence, but the
completion and climax of the statement
begun at verse 12. In his sin, Paul found
in Christ mercy, grace, faithfulness, love;
and this grace overflowed and abounded
exceedingly. 15. Saying. "Faithful is the
message and worthy of full acceptance.”
The message is not merely a saying, but
is based on the words of Christ (Lk 19:
10), and is equivalent to the truth of the
Gospel. It appears in this form here and in
I Tim 4:9. In the simple words, Faithful
is the message (at 3:1; II Tim 2:11; Tit
3:8, as here in verse 15), Paul underscores
his lost condition. Of whom I am chief.
This is parallel to blasphemer, persecutor,
injurious; and it is climactic.

16. I obtained mercy. Again Paul gives
the dramatic contrast between his un¬
worthiness and Christ s mercy, adding
here, for this cause pointing to the ex¬
planatory that whicn follows: that in me
as chief might Jesus Christ show forth all
his longsuffering (ASV). Paul purposed
his testimony as an encouragement to
Timothy, who faced the sin mentioned
above, plus false teaching in the church.
Paul, in effect, says, “If the Lord saved
me, who was worse than any others, none
need despair; and you may be assured
that my Lord can enable you, too.”

C. Doxology. 1:17. To the double tes¬
timony just given, the doxology of praise
comes as the climax and the welling-up
of Pauls deep adoration and thankfulness.
God the Father has not been mentioned
in the context, so this doxology to God
may possibly be taken as directed to
Christ or to the Triune God.

D. Charge and Encouragement to Tim¬
othy. 1:18-20. The charge is the whole
responsibility for the Gospel ministry, in
accordance with prophetic utterances
given at Timothy’s ordination. The de¬
tails of the charge are given in the rest
of the epistle and summed up again at
6:13,14.

18. By them. By the prophecies, by
the reminder of responsibility and trust
reposed in him, Timothy may be chal-

845

I TIMOTHY 1:19-2:1

19. Holding faith, and a good conscience;
which some having put away, concerning
faith have made shipwreck:

20. Of whom is Hymeneus and Alexan¬
der; whom I have delivered unto Satan, that
they may learn not to blaspheme.

CHAPTER 2

I EXHORT therefore, that, first of all, sup¬
plications, prayers, intercessions, and giving
of thanks, be made for all men;

lenged and encouraged to remain fruit¬
ful in his difficult task. See notes on II
Tim 1:4,5. 19. Holding faith and a good
conscience. The whole Gospel message
embraces both doctrine and obedience
thereto. The faith is what we believe
about Christ; good conscience is not al¬
lowing the conscience to be defiled by
sinful practices contrary to the doctrine.
See note on II Tim 1:3. Which, Refers
to the good conscience. If true doctrine is
not obeyed, it is in effect denied and be¬
comes a “dead faith,” and men make ship¬
wreck. Reshaping their doctrine to fit
their sinful course, they proceed to teach
a false doctrine. Hence the words: 'There
is danger lest faith be sunk by a bad con¬
science, as by a whirlpool in a stormy
sea” (Calvin).

20. Paul cites two specific examples of
shipwreck. Alexander is probably the
Alexander of II Tim 4:14, who opposed
the apostolic teaching (see Zahn’s detailed
discussion in Introduction to the New
Testament , II, 108-110). Hymenaeus is
mentioned at II Tim 2:17 and the heresy
specified. Delivered unto Satan. This has
been interpreted by some to mean the
apostolic imposition of some extraordinary
chastisement (Acts 5:5; 13:11; Job 2:6
— though Gods delivering Job to Satan is
not analogous to Paul’s dealing with a
fornicator or heretic). However, a com¬
parison with I Cor 5:3-5 makes excom¬
munication the more probable meaning.
He who does not belong to the Church,
the body of Christ, is under the dominion
of Satan. Blasphemy is any violation of
the third commandment, any light and
sinful use of God’s name (see Westmin¬
ster Larger Catechism, Questions 112,
113).

II. Exhortations and Instructions to
the Church of the Living God. 2:1—
6 : 2 .

The topics Paul discusses in this section
are readily distinguished, as indicated in
the general outline. Not so readily dis¬
tinguished is the point of view governing
the choice of these topics and their order.
The key idea of the epistle is the preser¬
vation of the faith and witnessing. It is
not surprising, then, that at the very
center of the letter stands the paragraph
that presents the Church as the pillar and
ground of the truth, as the agency
which defends and spreads the Gospel
message (see Introduction, Structure and
Theme. I Timothy). Following this para¬
graph, at 4:6, comes a natural division.

846

I TIMOTHY 2:2-4

2. For kings, and for ail that are in au¬
thority; that we may lead a quiet and peace¬
able life in all godliness and honesty*

3. For this is good and acceptable in the
sight of God our Saviour;

4. Who will have all men to be saved, and
to come unto the knowledge of the truth.

Up to this division Paul appears to dis¬
cuss aspects of the witness of the whole
Church. After it he speaks to individuals
and particular classes of individuals, se¬
lecting his exhortations with reference to
witness and testimony.

A. To the Witnessing Church. 2:1—
3:13. In general, the point of view here
is the church in its public and corporate
aspects: worship and officers.

1) Public Prayer as Related to the
Missionary Purpose of the Church. 2:1-
8. Paul’s first topic is prayer for all, and
for all in authority. The universal em¬
phasis is clear from the alls in verses 1,
2, 4, 6, and from the apostolic, mission¬
ary note of verse 7. Paul does not here
enter on a complete discussion of the re¬
lation of the Christian to civil authority,
but only exhorts that prayer be made for
those in authority, that believers may
lead a quiet and peaceful life. This is
conducive to the larger purpose of bring¬
ing salvation to men.

1. Supplications, prayers, intercessions,
and giving of thanks. These words for
prayer are the same as those found in
Phil 4:6 and frequently in the NT, with
the exception of intercession, which ap¬
pears only here and in I Tim 4:5 (tne
cognate verb appears in Acts 25:24;
Rom 8:27,34; 11:2; Heb 7:25).

3. This. Refers primarily to the prayer,
but must include the contemplated re¬
sult as well. Each has its place in bring¬
ing the message to men. Saviour. Repeats
the theme of the salvation (1:1) and em¬
phasizes the kindness and love of God to
all. The emphasis in this passage is on the
universal sufficiency, applicability, and
offer of the Gospel. This is shown by
Pauls characterizing Christ’s giving him¬
self as a witness, and by his stressing his
own position of trust as preacher, apostle,
and teacher of Gentiles. Verses 3-7 form
the expansion of an important background
thought in the apostolic exhortation to
prayer. The writer s plea for prayer is di¬
rected toward missions. It is appropriate
that missions should be set on its deepest
basis: the genuineness of the offer to all,
its applicability, and its sufficiency, as
found in the work of Christ. Our prayer
is good and acceptable to God because
it is a prayer for all men and those in
authority, to the end that the Church may
witness effectively. God desires that
through this witness all men may be
saved and may come to the knowledge of
the truth. 4. Will have. Would nave

847

I TIMOTHY 2:5-10

5. For there is one God, and one mediator
between God and men, the man Christ
Jesus;

6. Who gave himself a ransom for all, to
be testified in due time.

7. Whereunto I am ordained a preacher,
atid an apostle, (I speak the truth in Christ,
and lie not,) a teacher of the Gentiles in faith
and verity.

8. I will therefore that men pray every
where, lifting up holy hands, without wrath
and doubting.

9. In like manner also, that women adorn
themselves in modest apparel, with shame¬
facedness and sobriety; not with braided
hair, or gold, or pearls, or costly array;

10. But (which becometh women profess¬
ing godliness) with good works.

(ASV). Not to be interpreted to mean
“decreed,” since not all men are saved.

5. An earlier verse (1:1) spoke of “God
our Saviour.” Here Paul uses the terse
formula, “One there is who is God;. Otie
also there is who is mediator of God and
men, die man Christ Jesus.” In Mt 19:17
the order of words and thought is the
same. “One there is who is good” (ASV).
The predicating of the good, and God,
and mediator is exclusive and can be
said of only one. Here is the sharpest and
most unequivocal assertion of the deity
and humanity of Christ. It is also involved
in the idea of the one true and perfect
mediator that he must be God (cf. Heb
7:22; 8:6; 9:15; 12:24). This one gave
himself a substitute-ransom for all. 6.
Hansom. Occurs only here in the NT, but
it combines the twd elements of Christ's
ransom-saying in Mt 20:28; Mk 10:45.
The preposition for and the noun ransom
of the Gospel saying are here combined
in one word. (See notes on I Tim 2:3
above for light on a ransom for all.) To
be testified in due time. Christ, very God
and truly man, gave himself as a ransom
for all, as the witness at the proper time.
In the fulness of time God sent forth
his Son.

7. Whereunto I am ordained a
preacher, etc. “Unto which (witness) I
was appointed a preacher and apostle
...” Pauls emphatic and earnest exalta¬
tion of his office shows the direction of
his thought: it is because of this witness
to Christ s Gospel, and for its success that
he enjoins prayer.

8. Here Paul completes the paragraph
on prayer. Earnest lifting up of hands,
either literal or figurative, signifies earn¬
est entreaty (Ps 28:2; 68:31; 134:2; 143:
6; Prov 1:24). Without wrath and*doubt¬
ing. Without wrath and disputing (ASV);
i.e., united (cf. Mt 18:19).

2) Conduct of Women as Related to
the Testimony of the Church. 2:9-15.
The in like manner probably carried on
to women what has been said about men,
namely that their lives, too, are to be
characterized by prayer and devotion to
the Gospel.

9,10. The remarks on women's dress
are paralleled by I Pet 3:3-5. The com¬
pressed style heightens the contrast be¬
tween attending to ostentatious dress and
attending to good works. The implica¬
tion is that the opposite of the former is
the wearing of modest and appropriate
clothing—a species of the genus good
works,” the proper accompaniment of a

848

I TIMOTHY 2:11-3:1

11. Let the woman learn in silence with
all Subjection.

12. But I suffer not a woman to teach, nor
to usurp authority over the man, but to be in
silence.

13. For Adam was first formed, then Eve.

14. And Adam was not deceived, but the
woman being deceived was in the transgres¬
sion.

15. Notwithstanding she shall be saved in
childbearing, if they continue in faith and
charity and holiness with sobriety.

CHAPTER 3

THIS is a true saying. If a man desire the
office of a bishop, he desireth a good work.

true confession of godliness.

11,12. The remainder of the chapter
discusses official relations of women in
the church. These two verses must be
taken together: women are not to as¬
sume either leadership or the teaching of¬
fice in the church. 13. To illustrate the
principle of masculine leadership, Paul
cites the order of creation, as establish¬
ing the man’s natural headship (I Cor 11:
8, 9). 14. Adam was not deceived. This
is to be taken relatively; Adam was de¬
ceived, but not so completely as the
woman. The same Greek word is used of
the woman, but in an intensified form.
Adam followed deliberately instead of as¬
suming leadership to repel the tempter s
suggestions.

15. She shall be saved in childbearing.
Paul’s language in this section has echoes
of the LXX reading of Genesis 2 and 3;
and here he may play on the idea of
Gen 3:15,16, to point to the incarnation
of Christ. Through this childbearing the
woman who believes and continues in
godliness shall be saved.

3) Qualifications of Church Officers. 3:
1-13. 1 a. The opening words of this sec¬
tion probably belong with the last thought
of chapter 2, as is suggested in the ASV
margin. All the other occurrences of the
saying (I Tim 1:15; 4:9; II Tim 2:11;
Tit 3:8) seem to follow or precede
weighty statements of Gospel doctrine. It
is so here, also, if the childbearing of
2:15 be taken to refer to the birth of the
Saviour. This seems the preferable inter¬
pretation.

Paul then begins a consideration of an
elders qualifications, which he treats in
orderly fashion: personally (w. 2,3), as re¬
gards his family (vv. 4,5), as regards the
church (vv. 5,6), and as regards the
heathen world (v. 7). In the second half
of this section the apostle deals with
deacons and deaconesses (vv. 8-13),
whose qualifications are parallel to those
of elders. (For classic discussions of the
function and office of elder, see Charles
Hodge, Church Polity , Index, “Elder ;
D. D. Bannerman, The Scripture Doc¬
trine of the Church, Part VI, ch. iv; and
also Lightfoot’s essay, “The Christian
Ministry,” Comtnentary on Philippians ,
pp. 181-269).

1. Office of a bishop. One word; it
also occurs at Lk 19:44, Acts 1:20, and
I Pet 2:12. (The English sometimes reads
“visitation.”) The cognate verb occurs at
Heb 12:15, suggesting that the basic
function is a responsibility of every be-

849

I TIMOTHY 3:2-6

2. A bishop then must be blameless, the
husband of one wife, vigilant, sober, of good
behavior, given to hospitality, apt to teach;

3. Not given to wine, no striker, not
greedy of filthy lucre; but patient, not a
brawler, not covetous;

4. One that ruleth well his own house,
having his children in subjection with all
gravity;

5. (For if a man know not how to rule his
own house, how shall he take care of the
church of God?)

6. Not a novice, lest being lifted up with
pride he fall into the condemnation of the
devil.

liever. The word bishop occurs at Acts
20:28; Phil 1:1; Tit 1:7; I Pet 2:25. The
office of elder and bishop are the same;
in Tit 1:5,7 both words are used of the
same people in successive verses. In Acts
20:28 it is the elders whom the Holy
Spirit has set as bishops (AV, overseers)
in the Church. If a man desire the office
... he desireth, etc. Two words are used
for desire here. The first is used only
here, in 6:10, and in Heb 11:16. A mans
earnest desire for the office should be like
Abraham’s desire for the heavenly coun¬
try. The other word is used more fre¬
quently, but also expresses earnest de¬
sire (Heb 6:11; I Pet 1:12; Lk 22:15).

2. Blameless. Irreproachable; the same
Greek word is used in 5:7 and 6:14. Vigi¬
lant. ASV, temperate. Originally meant
“temperate in use of wine,” but here
it is to be taken figuratively, since the
next verse forbids intemperance. The
cognate verb means to be self-controlled
or self-possessed. Sober. Sober-minded
(ASV); see also Tit 1:8; 2:2,5. Of good
behaviour. Orderly (ASV); used of wom¬
ens clothing in 2:9. Hospitality. Used in
Tit 1:8; I Pet 4:9. A similar noun is
used in Rom 12:13; Heb 13:2. Apt to
teach. Used only here and in II Tim 2:
24: in the one place of the elder, in
the other of the minister.

3. Not given to wine. No brawler
(ASV); not quarrelsome over wine (ASV
margin); no drunkard (RSV). No striker.
Not pugnacious or a bully. Used only
here and Tit 1:7. Not greedy of filthy
lucre. Does not belong in the text at this

oint because it does not appear in the

est manuscripts. It obviously duplicates
the covetousness at the end of the verse.
Perhaps it was taken from the similar
list of virtues in Tit 1:7. Patient. Gentle
(ASV) or yielding (Phil 4:5; Tit 3:2;
Jas 3:17; I Pet 2:18). Not a brawler.
Not contentious (ASV), as in Tit 3:2.
Not covetous. No lover of money (ASV).
Used only here and in Heb 13:5.

4,5. Ruleth. To be at the head of.
Leadership and direction are prominent
in the word, as indicated in the following
clause, and in 3:5. The verb in 3:5 (used
elsewhere only in Lk 10:34,35) is ex¬
planatory of the ruleth of verse 4, with
increased emphasis on the tender care im¬
plied. 6. Not a novice. Not newly-con¬
verted. Occurs only here in the NT. “But,
instead of being a neophytos , one of
whose behaviour in his new faith little can
be known, he must also have a good tes¬
timony (not only from those within the

850

I TIMOTHY 3:7-10

7. Moreover he must have a good report
of them which are without; lest he fall into
reproach and the snare of the devil,

8. likewise must the deacons be grave,
not double-tongued, not given to much
wine, not greedy of filthy lucre;

9. Holding the mystery of the faith in a
pure conscience.

10. And let these also first be proved; then
let them use the office of a deacon, being
found blameless.

church, but) from those without” (C. J.
Ellicott, ed., A Bible Commentary for
English Readers , Vol. VII). Pride. Puffed
up by too rapid advancement. Condem¬
nation. See 3:7.

7. He must have a good report of them
which are without. See Ellicotts para¬
phrase above (v. 6). The same thought is
found in Rom 12:17 b, which is quoted
from Proverbs. Note the ASV margin:
Let not kindness and truth forsake thee
... so shalt thou find favor and good re¬
pute in the sight of God and man (Prov
3:3,4). Notice the warning against pride
in the same OT context (Prov 3:7),
also quoted in Rom 12:16b. Reproach.
This is a parallel to the condemnation

! )ronounced upon Satan because of pride
see Isa 14:12-15). Snare. Used in I
Tim 6:9 and II Tim 2:26. Pride was
the cause of Satans fall, and is the snare
he sets for men (I Jn 2:16).

8. Likewise. In like manner. The
principal thought seems to be that there
should be the same kind and degree of
gifts and qualifications for deacons as for
elders. Grave. Honorable, commanding
respect. Not double-tongued. Truthful.
Not given to much wine. The Bible testi¬
mony is consistently against the use of
strong drink. The practical application of
the principle in modern society is total
abstinence. Filthy lucre. Used also in Tit
1:7, and the adverb in I Pet 5:2. A com¬
pound word, the two components of
which are used separately in Tit 1:11. In
I Pet 5:2 the word is opposed to will¬
ingly. The subject of economic motives is
discussed more fully by Paul in I Tim
6:5-10; 17-19 (see below). The truism
holds: not money, but love of it, is a
root of all kinds of evil. The admonition
is particularly relevant to the kind of
responsibilities the deacon has.

9. Faith. Here again is th eunion of the
doctrinal and practical aspects of Chris¬
tianity: the faith is to be held in an obedi¬
ent conscience, not defiled by disobedi¬
ence. The expression mystery of the faith
does not mean that there is some esoteric
secret known only to the initiated. Paul's
usage starts with the appearance of Christ
in tne flesh, as in verse 16 below. The
mystery is not a secret to be kept, but a
message to be proclaimed (Rom 16:25;
Col 4:3).

10. Proved. Not necessarily by a forma 1 ,
test, but by the approval of the church.
The then is significant: it appears to mean
that candidates are to be approved be¬
fore taking office, then serve; not to be
proved in office.

851

I* TIMOTHY 3:11-15

11. Even so must their wives be grave,
not slanderers, sober, faithful in all things,

12. Let the deacons be the husbands of
one wife, ruling their children and their own
houses well.

13. For they that have used the office of a
deacon well purchase to themselves a good
degree, and great boldness in the faith which
is in Christ Jesus.

14. These things write I unto thee, hoping
to come unto thee shortly:

15. But if I tarry long, that thou mayest
know how thou oughtest to behave thyself in
the house of God, which is the church of the
living God, the pillar and ground of the
truth.

11. Their wives. Women (AV). The
context makes this most naturally refer
to women who are acting in the capacity
of deacons, as deaconesses. The apostle
immediately returns to the subject of dea¬
cons in general and completes his re¬
marks concerning them. The word grave
and related words occur frequently in the
Pastorals. The same virtue is required of
deacons (v. 8) and elderly men (Tit 2:2).
Slanderers. The Greek word for "slan¬
derer” is diabolos (Eng., "devil), the
name given to Satan in the NT; he is
the slanderer par excellence. Here, in II
Tim 3:3, and in Tit 2:3, the word is
used of men. Sober. As in I Tim 3:2 and
Tit 2:2. Faithful. Believing, believer, or
(as in the faithful sayings) trustworthy,
faithful. The corresponding noun, faith,
is enumerated in the fruit of the Spirit
in Gal 5:22. The noun, like the adjec¬
tive, can mean either faith in the active
sense, "believing,” or that "faithfulness”
which produces confidence on the part
of others and may help to inspire faith.

12. See verses 4,5 above; the same words
are used.

13. Paul closes this section as he began
it in verse 1, with an argument designed
to encourage the aspiring church leader.
Those who serve well purchase or gain
for themselves a good standing (ASV). The
word boldness here probably means
“ground of' or “cause for” boldness. Thus
it could be parallel to, and explanatory of,
the preceding standing (which is literally
a step or foundation on which one stands).
One who serves well finds the Lord faith¬
ful: he purchases for himself a good foun¬
dation and ground of boldness in the faith
(fulness), which is in Christ Jesus. They
that have used the office . . . well. Prob¬
ably refers not only to the deacons but
to the elders as well.

B. To the Church as Pillar and Ground
of the Truth. 3:14-4:5.

1) Its Exalted Position as Organ of the
Gospel Doctrine. 3:14,15. Paul makes
clear why he thought it important to write
to Timothy even though he might be with
him again soon. One of the major em¬
phases of the epistle is right conduct as
a testimony to tne truth. So the behavior
of Christians in the government of the
Church is of first importance, for the
Church is the support and foundation of
the truth; that is, in its sphere of testi¬
mony to the world. Christ, himself the
truth, is the one foundation of the Church
(I Cor 3:11). In Heb 3:6; 10:21, the

852

I TIMOTHY 3:16

16. And without controversy great is the
mystery of godliness: God was manifest in
the flesh, justified in the Spirit, seen of an¬
gels, preached unto the Gentiles, believed on
in the world, received up into glory.

Church is referred to as the “house” of
Christ or “of God”; also cf. Eph 2:19,20.
The truth. Most of the occurrences of
this word in the NT are found in the
writings of Paul and John.. The term is
often equivalent to “the gospel” or “the
message (Korn 2:2,1b; Gol 1:5; Gal 2:

14) , as in this context, where it is clearly
parallel to the following verse, which
gives the substance of the Gospel.

2) Hymn of Praise: Poetic Statement
of True Doctrine. 3:16. Mystery. See
verse 9 above. Godliness. This significant
word in the Pastorals and in this period
of church history is found in I Tim 2:2;
3:16; 4:7,8; 6:3,5,6,11; II Tim 3:5; Tit
1:1; II Pet 1:3,6,7; 3:11; Acts 3:12; (the
verb) Acts 17:23; I Tim 5:4; (the adjec¬
tive) Acts 10:2,7; II Pet 2:9; (the adverb)
II Tim 3:12; Tit 2:12. Its area of meaning
emphasizes godly conduct, suggesting
reverence and loyalty. This aptly stresses
Paul's major emphasis in the Pastorals:
sound doctrine and faithful living. The
context makes it plain that Paul is re¬
ferring to Christ when he savs: He who
was manifest in the flesh (ASV). Be¬
ginning here and in the remainder of
the verse, the lines are in regular pat¬
tern, such as poetry or a hymn would
furnish. It suited Paul’s purpose well to
tie his thoughts to something well
known and current, since the message
would then be remembered better. Many
of the references to songs and singing in
the NT are in connection with Paul (Eph
5:19; Col 3:16; Acts 16:25; I Cor 14:

15) . Hence it is not difficult to believe
that Paul himself wrote this early Chris¬
tian hymn, assuming, of course, that these
lines (and Eph 5:14 also) are taken from
a hymn. All the leading words occur else¬
where in Paul's writings. Flesh. Paul fre¬
quently emphasizes the humanity of
Christ by the use of this word (Rom 1:3;
8:3; 9:5; Eph 5:15; Col 1:22; Heb 5:7;
10:20), so here of the incarnation, in
harmony with the doctrine of the Virgin
Birth. Justified. In the sense of being de¬
clared righteous, vindicated (Rom 3:4;
Lk 7:29, 35). By the presence of the
Spirit in Christ's ministry he was vindi¬
cated and proved true in all his claims
(Rom 1:4; Lk 4:18,19; 10:21; Mt 12:18,
28; and especially Rom 8:10, 11). Seen.
Translated “appeared” elsewhere, so here,
“appeared to angels.” The Spirit's final
vindication of Christ was his resurrection:
the mention of justification in the Spirit
thus leads to his appearance to angels at
resurrection, ascension, and entrance into

853

I TIMOTHY 4:1-6

CHAPTER 4

NOW the Spirit speaketh expressly, that in
the latter times some shall depart from the
faith, giving heed to seducing spirits, and
doctrines of devils;

2. Speaking lies in hypocrisy; having their
conscience seared with a hot iron;

3. Forbidding to marry, and commanding
to abstain from meats, which God hath
created to be received with thanksgiving of
them which believe and know the truth*

4. For every creature of God is good, and
nothing to be refused, if it be received with
thanksgiving:

5. For it is sanctified by the word of God
and prayer.

6. If thou put the brethren in remem¬
brance of these things, thou shalt be a good
minister of Jesus Christ, nourished up in the
words of faith and of good doctrine, where-
unto thou hast attained*

heaven (I Pet 3:22). Preached unto the
Gentiles* Preached among the nations
(ASV): the expression is a summary of the
entire present era of missionary work
(Rom 16:26; Col 1:6). Believed. A sum¬
mary of the results of preaching. Received.
Refers particularly to the Ascension, but
includes all the subsequent exhibition of
his glory. This is suggested by the his¬
torical and logical progressions of the
poem: the whole messianic work of Christ
is summed up in it.

3) Prophetic Warning of False Doc¬
trine. 4:1-5. Gnosticism, one of whose
characteristics was the asceticism here
described, flooded the church in the sec¬
ond century, and no doubt was in evi :
dence at the time Paul wrote.

1. The faith. The true doctrine of
Christ as against the Satanic teaching.
More details about the character and
methods of the false teachers are found
in II Pet 2 and in Jude, 2,3 a. Character¬
istics of false teachers are seen in hypoc¬
risy, seared conscience, and false attitudes
toward the supports and blessings of this
life: marriage and food.

3b-5. The principles governing the
right use of the supports of this life are:
(a) God is the Creator and his creation is
good; (b) He created food for men, and
those who believe and know the truth
about eternal salvation will have the right
attitude toward the necessities of this
life, and will neither deify the created
thing nor degrade and despise it, but will
accept it thankfully as the Fathers wise
provision (cf. Mt 6:31-33). Sanctified.
The things God has provided by his cre¬
ative word are set apart by his directions
for their use (Gen 1:29-31; 2:4,5), and
are further sanctified as a testimony of
our heavenly Fathers faithfulness and
care when received with prayer, thank¬
fulness, and understanding (cf. I Tim 6:
i7).

C. To the Witnessing Individual. 4:6
- 6 : 2 .

1) To Timothy as a Good Minister.
4:6-16.

6. Put the brethren in remembrance*
Implies enjoining and teaching or dem¬
onstrating: it includes what is more fully
stated in verse 11, command and teach.
Throughout the section (vv. 6-16), the
effect of the Gospel on both Timothy and
his people is in view. Timothy himself is
to be nourished by the words of the faith
and good doctrine. The faith is the whole

854

I TIMOTHY 4:7-12

7. But refuse profane and old wives*
fables, and exercise thyself rather unto godli¬
ness.

8. For bodily exercise profiteth little: but
godliness is profitable unto all things, having
promise of the life that now is, and of that
which is to come.

9. This is a faithful saying, and worthy of
all acceptation.

10. For therefore we both labor and suffer
reproach, because we trust in the living God,
who is the Saviour of all men, specially of
those that believe.

11. These things command and teach.

12. Let no man despise thy youth; but be
thou an example of the believers, in word, in
conversation, in charity, in spirit, in faith, in
purity.

body of truth and knowledge of God. 7.
In contrast to the revelation from God
are placed the old wives* fables (lit.,
myths) which dominate and confuse the
minds and conduct of men. Refuse. The
same word is used in II Tim 2:23. Exer¬
cise. This is probably to be taken in a
comprehensive sense of all efforts ad¬
vancing the Gospel. It applies to bodily
exercise in the next verse, and to all ef¬
fort in verse 10.

8. Little. For a little (ASV); the ref¬
erence to the present life and to the life
to come suggests that it means ‘‘little
while,** in other words, this life. Godli¬
ness. This word is used only by Paul and
Peter in the NT, and is a comprehen¬
sive word for obedience to the Gospel in
all areas of life. It implies a basis of sound
doctrine (Tit 1:1). See I Tim 3:16. The
life ... to come. This and similar ex¬
pressions are basic in Paul's theology
and eschatology. 9. Saying. Gospel mes¬
sage, word. As in 3:1, here the expression
sums up what has been discussed, “Word**
in one accepted English sense is “an ut¬
terance as implying the faith or authority
of the person who utters it** (Webster s
New International Dictionary , sec. ed.).

10 . Trust. Have set our hope on. Set¬
ting one's hope on the living God, who is
able to make good his promises in this
life and the next, is a great motive for a
life of toil and conflict in the advance¬
ment of the Gospel. Suffer reproach.
Strive (ASV); God's servant is forbidden
to “strive" in the sense of II Tim 2:24,
where a different word is used, meaning
to “guarrel.” Here, as in Jude 3, it means
to contend earnestly.* Saviour (Gr.
Soter). Used in the sense of “deliverer";
the word can have a wider and a nar¬
rower meaning. Soter was an epithet of
guardian deities, especially Zeus; men of¬
fered sacrifice to him after a safe voyage,
etc. Paul's conception of God is such that
all the blessings, deliverances, and kindly
providences which men experience are to
be attributed only to him (Mt 5:45). In
a special and higher sense, he is the de¬
liverer of those who believe unto eternal
salvation.

11. Command and teach. Here Paul
takes up and emphasizes his put the
brethren in remembrance of verse 6, and
points forward to the emphatic conclusion
of the whole paragraph in verse 16. The
form of the verbs emphasizes the pro¬
gressive and continuous nature of the
work.

12. So far from his youth's being a
hindrance, Timothy might be an example

855

I TIMOTHY 4:13 — 5:5

13. Till 1 come, give attendance to read¬
ing, to exhortation, to doctrine.

14. Neglect not the gift that is in thee,
which was given thee by prophecy, with the
laying on of the hands of the presbytery.

15. Meditate upon these things; give thy¬
self wholly to them; that thy profiting may
appear to all.

16. Take heed unto thyself, and unto the
doctrine; continue in them: for in doing this
thou shalt both save thyself, and them that
hear thee.

CHAPTER 5

REBUKE not an elder, but entreat him as a
father; and the younger men as brethren;

2. The elder women as mothers; the
younger as sisters, with all purity.

3. Honor widows that are widows indeed.

4. But if any widow have children or
nephews, let them learn first to show piety at
home, and to requite their parents: for that is
good and acceptable before God.

5. Now she that is a widow indeed, and
desolate, trusteth in God, and continueth in
supplications and prayers night and day.

to believers in word (speech), conversa¬
tion (manner of life), charity (love), faith
(faithfulness), purity (strictly, “chastity”;
but here in the sense of “propriety” or
“careful observance of religious duties”).
In spirit is not in the better texts.

13. Here are emphasized things which
demand special attention among the peo¬
ple: reading (public reading of Scrip¬
ture), exhortation (comfort, encourage¬
ment, admonition, exhortation, the whole
area of ministry which would today be
described as counseling, but here the con¬
text favors the ministry of preaching, ex¬
pounding the Scriptures), doctrine (teach¬
ing). 14. Gift. Teaching and counseling
are mentioned together (Rom 12:7,8);
teachers are among the gifts of the Spirit
to the Church (I Cor 12:28); pastors and
teachers are mentioned as a unit (Eph 4:
11). This word meaning “gift of grace”
can be applied to any gift of God through
the Spirit. Here it seems to imply a
charge given at ordination. Paul reiterates
it and reminds Timothy here and at 1:18.
Presbytery (used only in Lk 22:66, Acts
22:5, and here) refers to a group of repre¬
sentative spiritual leaders, chosen and
proved.

15. Meditate. Practice, cultivate, or
take pains with; used only here and in
Acts 4:25. Profiting. Advancement. 16.
Thyself. The minister needs to be re¬
minded of his own needs in connection
with doctrine; in feeding others, he too
must seek a blessing. Continue. This is
one of the basic words used to describe
the steadfast walk of a Christian (Gal
3:10; Heb 8:9; Jas 1:25; Acts 14:22;
Col 1:23). Basically it is the same as
“abide” in John 15 and I John. Save
is used in the sense of the “work out
your own salvation” of Phil 2:12.

2) To Men. 5:1. Rebuke not. The vio¬
lent rebuke or attack is forbidden.

3) To Women, Especially Widows. 5:
2-16.

2. Purity. Propriety.

3. Indeed (cf. w. 5,16). Those who
are widows and desolate — alone in the
world — should be cared for by the
church. The whole discussion should be
considered in the light of OT teaching,
where care for the widow is emphasized
(also cf. Jas 1:27). 4. Nephews. Grand¬
children. At home. Toward their own
family (ASV).

5. Here is a description of the true
widow, who may serve the church and be
cared for by the church (cf. Lk 2:36,37).

856

I TIMOTHY 5:6-11

6. But she that liveth in pleasure is dead
while she liveth.

7. And these things give in charge, that
they may be blameless.

8. But if any provide not for his own, and
specially for those of his own house, he hath
denied the faith, and is worse than an infidel.

9. Let not a widow be taken into the
number under threescore years old, having
been the wife of one man,

10. Well reported of for good works; if
she have brought up children, if she have
lodged strangers, if she have washed the
saints’ feet, if she have relieved the afflicted,
if she have diligently followed every good
work.

11. But the younger widows refuse: for
when they have begun to wax wanton
against Christ, they will marry;

6. Liveth in pleasure. This is the con¬
trasting mention of unacceptable widows;
more details are added later. This ex¬
pression occurs only here and in Jas 5:5
and means voluptuous and indulgent liv¬
ing, which indicates a state of spiritual
death.

7. Give in charge. Paul is keenly con¬
scious of the effect on the testimony of
a failure at the home level. Hence these
things are to be commanded (same verb
as in 4:11), as Paul himself solemnly
charges Timothy (6:13). 8. Failure to
provide is a denial of faith. Infidel. Un¬
believer.

9. Here and in the next verse specific
details are given about the qualifications
of the widow the church is to support.
Not . . . under threescore years old. Cal¬
vin gives two reasons why Paul does
not wish any to be admitted under sixty
years of age. First, “Being supported at
the public expense, it was proper that
they should have already reached old
age.” Second, there was a mutual obli¬
gation between the church and these
widows: the church was to relieve their
poverty, they were to consecrate them¬
selves to tne ministry of the church
“which would have been altogether in¬
tolerable, if there were still a likelihood
of their being married.” Having been
the wife of one husband. “It may be
regarded as a sort of pledge of conti¬
nence and chastity, when a woman has
arrived at that age, satisfied with having
had but one husband. Not that [Paul]
disapproves of a second marriage, or
affixes a mark of ignominy to those who
have been twice married; (for, on the
contrary, he advises younger widows to
marry;) but because he wished care¬
fully to guard against laying any females
under a necessity of remaining unmar¬
ried, who felt it to be necessary to have
husbands” (Calvin).

11. Wax wanton. This occurs only
here and in Rev 18:7. Such conduct is
incompatible with salvation and would
suggest that Paul does not consider these
“widows indeed.” The idea of widow¬
hood may have a wider application
than actual bereavement; it may mean
separation from a husband. For OT
background, see II Sam 20:3 and Isa
54:4-6. Israel is a rejected, adulterous
wife and widow because of separation,
not because of the death of the hus¬
band. Hence these women, who are fur¬
ther described as having set aside their
first pledge (faith, promise, I Tim 5:12)
and as having turned aside to Satan (v.

857

I TIMOTHY 5:12-17

12. Having damnation, because they have
cast off their first faith.

13. And withal they learn to be idle, wan¬
dering about from house to house; and not
only idle, but tattlers also and busybodies,
speaking things which they ought not.

14. I will therefore that the younger
women marry, bear children, guide die
house, give none occasion to the adversary to
speak reproachfully.

15. For some are already turned aside
after Satan.

16. If any man or woman that believeth
have widows, let them relieve them, and let
not the church be charged; that it may re¬
lieve them that are widows indeed.

17. Let the elders that rule well be
counted worthy of double honor, especially
they who labor in the word and doctrine.

15) may be unfaithful wives who have
been divorced. 12. Damnation. Remar¬
riage under conditions of separation for
unfaithfulness would bring the condem¬
nation of the Lord (Lk 16:18). First
faith. First pledge dr promise. So leav¬
ing ones “first love” (Rev 2:4) may be
parallel and e^iial to spiritual unfaith¬
fulness.

14. Younger women. These are prob¬
ably the younger widows who are eligi¬
ble, except for their age, not the ones
described in verse 12. Guide the house.
This verb is used only here in the NT.
The high estimate of woman s place and
ability is paralleled in the classic pas¬
sage in Prov 31:10-31. Give none oc¬
casion. “Pretext” or “opportunity.” “Let
them, in order to shut the mouth of evil
speakers, choose a way of life that is
less liable to suspicion” (Calvin). The
adversary is Satan, mentioned immedi¬
ately following. To speak reproachfully.
For reviling (ASV). Either, unbecom¬
ing behavior is a reviling of the truth
by those who live thus and gives Satan
occasion for further work against the
church; or, such behavior gives Satan
an opportunity to revile and so harms
the church’s testimony. 15. This is not
a separate sentence in the punctuation of
Nestles Greek New Testament, but is
a specific example of the principle just
stated.

16. Man should be omitted. If any
woman that believeth (ASV). Even a wo¬
man might be in a position where it
would be her responsibility to care for
a widow rather than throw the burden
on the church, which is to care for those
who are desolate (left alone, v. 5). The
governing 'principle is stated in verse 8.

4) To Elders. 5:17-25. Paul has al¬
ready discussed some of the elders’ of¬
ficial relationships in chapter 3. Here he
deals with more detailed and individual
relationships, and his style is marked by
frequent imperatives and personal exhor¬
tations to Timothy. This is Paul’s usual
way of handling doctrine in his epistles:
first a discussion of principle, and then
the practical application, with an earn¬
est exhortation to godly living. So in the
present section Paul returns to the sub¬
ject of elders to give further counsel.

17. Rule well. An important qualifi¬
cation of an elder (3:4,5) is that he gov¬
ern (direct or manage) properly. This is
among the basic gifts for the well-being
of the church (Rom 12:8; I Thess 5:12).
Double honor. Honor has two meanings:

858

I TIMOTHY 5:18-22

18. For the Scripture saith, Thou shalt
not muzzle the ox that treadeth out the corn.
And, The laborer is worthy of his reward.

19. Against an elder receive not an accu¬
sation, but before two or three witnesses.

20. Them that sin rebuke before all, that
others also may fear.

21. 1 charge thee before God, and the
Lord Jesus Christ, and the elect angels, that
thou observe these things without preferring
one before another, doing nothing by partial-
ity.

22. Lay hands suddenly on no man, nei¬
ther be partaker of other men’s sins: keep
thyself pure.

“Honor” and “honorarium” or “compen¬
sation.” Both meanings are doubtless in¬
tended here. In the case of those who
labor in preaching and teaching, their
whole time is thus devoted, ana they
are deserving of compensation from the
church (see I Tim 5:18). The word dou¬
ble seems to argue for a sufficient or ap¬
propriate recompense, rather than a dou¬
ble amount. In the LXX, in Isa 40:2,
the same word is used, and it carries in
context the idea of “full equivalent.”
Note also Pauls parallel usage of honor
in 6:1, where it is “all” or “full honor.”
(See William Hendricksen, New Testa¬
ment Commentary: Exposition of the
Pastoral Epistles, pp. 180,181.)

18. There are two quotations here:
Deut 25:4 and Lk 10:7. Muzzle the ox.
The content in Deuteronomy 25 deals
with equitable relations among men; the
verse is an aphorism quoted by Moses
to prove a principle, and is so under¬
stood by Paul, who discusses the same
principle at Rom 13:7 and I Cor 9:7-11,
and quotes the same passage from
Deuteronomy. Laborer. The exact orig¬
inal form of the quotation is found only
in Luke. The citation here, the scripture
saith, shows that Luke s Gospel was in
existence and was regarded as Scripture.

19. Before two or three witnesses. The
rule of evidence given by Moses (Deut
19:15), and used by the Lord (Mt 18:
16). 20. Them that sin (the Greek im¬
plies “those who persist in sin”) rebuke
before all, as Paul himself rebuked Peter
(Gal 2:14). A godly man when so ad¬
monished publicly will take the lesson
to heart (Prov 9:8).

21. Paul here uses the solemn charge,
an entreaty, to reinforce the importance
of the command against partiality. The
same verb is used in II Tim 4:1 and
again in II Tim 2:14, where Timothy
himself is commanded to entreat others
with the same earnestness.

22. Lay hands suddenly. This is often
understood as forbidding hasty ordina¬
tion. However, qualifications and ordina¬
tion were discussed earlier. Locke sug¬
gests (ICC, p. 64) that it refers to the
overhasty receiving of an offender back
into communion. Hands (plural) may also
mean “violent measures, “force.” Here
it would be another caution regarding
Timothy’s dealing with men who were
to be rebuked. He should use no partial¬
ity, no violent measures, or unnecessary
severity, nor, on the other hand, undue
leniency, so as to be a partaker of their
sins. Pure. This and related words are

859

I TIMOTHY 5:23 - 6:1

23. Drink no longer water, but use a little
wine for thy stomach’s sake and thine often
infirmities.

24. Some men’s sins are open beforehand,
going before to judgment; and some men
they follow after.

25* Likewise also the good works of some
are manifest beforehand; and they that are
otherwise cannot be hid.

CHAPTER 6

LET as many servants as are under the yoke
count their own masters worthy of all honor,
that the name of God and his doctrine be
not blasphemed.

those generally translated “holy,” “sanc¬
tify,” “saint.” Sometimes it has the specific
meaning of chastity, but generally seems
to refer to the right conduct of the Chris¬
tian life. The closest parallel to pure,
as used here, is “clear,” as employed
in II Cor 7:11. So perhaps here it should
read: “Keep yourself clear [of other men’s
sins].” This discussion of others’ sins is
resumed and concluded in verses 24,25.

23. Drink no longer water. No longer
drink only water (RSV). Paul’s prohibi¬
tions are interpreted by context and some¬
times are not absolute. To be a “water-
drinker” in common usage seems to imply
excessive severity and self-denial. The an¬
tiascetic principle is stated in 4:3-5. At
that point Paul quickly shifted from gen¬
eral principle to specific, practical ad¬
vice to Timothy (on bodily exercise, v.
8). So here, in speaking of general prin¬
ciples of avoidance, it is in point to warn
against excessive frugality and severity.
Wine is used for a wide variety of prod¬
ucts of the grape; medicinal qualities are
implied (Lk 10:34). Paul’s prescription
for Timothy’s ailments is not a general
rule of “moderate use” for all and sun¬
dry. General Biblical rules still apply
(Hab 2:5,15; Prov 20:1; 23:31).

24. This and the next verse are to be
kept in the context of neither be par¬
taker of other men’s sins (v. 22) and
that in relation to the office of elder. The
principle is: “By their fruits ye shall
know them.” Connect this with the warn¬
ing against hasty action (v. 22). Some
men’s sins are open and lead to the ap¬
propriate decision; in the case of others,
the evidence will be manifest in time.

25. So also good deeds are conspicu¬
ous; and even when they are not , they
cannot remain hidden (RSV).

5) To Servants. 6:1,2. The context and
the comparison with I Pet 2:18 suggest
that two classes of masters are here dealt
with: the believing and the unbelieving.
Paul does not discuss the ultimate question
of the right and wrong of slavery, but
stresses die obligations resting on the
slave, and the opportunity even in that
situation to “adorn the doctrine” (Tit
2:10). The character of God and the
Gospel teaching will be hurt by wrong
conduct. And those who have be¬
lieving masters are not to fail to give
full honor, but are to serve them all the
better, since it is a Christian brother who
is devoting himself to (or benefiting by)
good service.

860

I TIMOTHY 6:2-10

2. And they that have believing masters,
let them not despise them, because they are
brethren; but rather do them service, be¬
cause they are faithful and beloved, partak¬
ers of the benefit. These things teach and ex¬
hort.

3. If any man teach otherwise, and con¬
sent not to wholesome words, even the words
of our Lord Jesus Christ, and to the doctrine
which is according to godliness;

4. He is proud, knowing nothing, but dot¬
ing about questions and strifes of words,
whereof cometh envy, strife, railings, evil
surmisings,

5. Perverse disputings of men of corrupt
minds, and destitute of the truth, supposing
that grain is godliness: from such withdraw
thyself.

6. But godliness with contentment is
great gain.

7. For we brought nothing into this
world, and it is certain we can carry nothing
out.

8. And having food and raiment, let us be
therewith content.

9. But they that will be rich fall into
temptation and a snare, and into many fool¬
ish and hurtful lusts, which drown men in
destruction and perdition.

10. For the love of money is the root of all
evil: which while some coveted after, they
have erred from the faith, and pierced them¬
selves through with many sorrows.

III. Conclusion. 6:2d-21.

A. A Solemn Charge. 6:2d-15a. These
things teach and exhort. This is a basic
theme in the Pastorals, which appears
at 4:11 as well as here. Right teach¬
ing was a principal reason for leaving
Timothy at Ephesus (1:3).

1) Warnings Against False Teachers.
6:3-5. Wholesome words. Healthy, sound,
because they promote health. This ex¬
pression is peculiar to the Pastorals, em¬
phasizing Paul's plea for sound doctrine.
Even the words of our Lord Jesus Christ.
This is another indication (see 5:18) that
written Gospel narratives were well
known and in circulation. And to the
doctrine. This and could better be ren¬
dered even, since the words of Christ
are the basis and substance of the doc¬
trine which accords with godliness (prac¬
tically a synonym for “Christianity”; see
notes on 3:16). For the importance in
Paul's writings of the teaching and life
of Jesus, see Machen, Origin of Paul's
Religion , pp. 147-152.

4. He is proud. Used three times in
the NT, all three occurring in the Pas¬
torals (I Tim 3:6; 6:4; II Tim 3:4). The
word combines the ideas of conceit and
folly. The rejection of the evidence of
the Gospel is rooted in pride and is the
utmost folly. Knowing nothing. This is
the only time Paul uses this word mean¬
ing “to understand.” Doting. The word is
literally “sick,” “ailing”; having a morbid
craving for controversy and for disputes
about words (RSV). Surmisings. Suspi¬
cions, conjectures or guesses. 5. Suppos¬
ing that gain is godliness. Supposing that
godliness is a way of gain (ASV). From
such withdraw thyself. Omit, as in the
ASV.

2) Right Attitudes of True Teachers.
6:6-10. 6, Great gain. This word ^appears
to have the uniform meaning, “way of
gain,” “means of livelihood,” which yields
a better sense here. Paul means to say:
“The Christian faith with sufficiency for
this life is a mighty way of gain.” He has
already said (in 4:8, which is parallel
and a good commentary) that godliness
is profitable in every respect, giving the
promise not only for this life but also
for the life to come. It is this eschatologi¬
cal emphasis which Paul proceeds to
stress in the rest of the epistle. In verses
7,8 the apostle shows the folly of set¬
ting one's hopes and desires on this

861

I TIMOTHY 6:11-13

11. But thou, O man of God, flee these world, which is temporary. One should

things; and follow after righteousness, godli- be content with food and raiment. In

ness, faith, love, patience, meekness. verses 9,10 he develops the thought of

12. Fight the good fight of faith, lay hold the folly of concentrating on the accumu-

on eternal life, whereunto thou ait also lation of wealth as an end in itself. The

called, and hast professed a good profession rendering of Hendriksen (op. cit.) seems

before many witnesses. preferable: For a root of all the evils is

13. I give thee charge in the sight of God, the love of money. Which (referring to

who quickeneth all things, and before Christ money) while some coveted after, they

Jesus, who before Pontius Pilate witnessed a have erred from the faith. Love of money

good confession; is idolatry (Col 3:5; Eph 5:5; I Jn 2:

15) and leads away from the true hope
of the Christian.

3) The Motives of the Man of God.
6:11-15 a. Paul proceeds to outline the
things a Christian should be cherishing.
Central are the life to come and the
return of Christ.

11. Follow after. Pursue, keep pursu¬
ing. Vigor and intensity are suggested both
in fleeing things that lead from the faith
and in pursuing things pertaining to the
faith. Paul has a striking number of these
suggestive lists of virtues, no two identi¬
cal and none exhaustive of the possibili¬
ties of the “weightier matters of file law.”
Righteousness may be thought of as a
comprehensive name for all the fruit of
the Spirit. Godliness means “godly faith,”
"true religion.” In Paul, this expression
is found only in the Pastorals (see note
on 3:16). Faith may mean “believing” or
“faithfulness.” A full realization of love
means the experience of God's love for
us, as well as our loving him and others.
Patience means “endurance,” and meek¬
ness seems to go back to the Lords
teaching and example (Mt 5:5; 11:29).

12. Fight. Compare the use of the
same verb with an intensifying prefix in
Jude 3. The later epistles of Paul and
others had as one or their purposes to
inform and prepare Christians for the ris¬
ing tide of opposition and persecution
which was to come in the ages immedi¬
ately following. The good fight involves
holding fast the faith and committing it
to others. In this context it is closely re¬
lated to holding fast and laying hold of
eternal life. The same word translated
fight is used by the Lord in Lk 13:24 as
“strive” in a parallel context. Called.
Calling is the gracious work of the Spirit
in bringing us to faith in Christ. Professed.
The same word is also translated “con¬
fess” (Rom 10:9). This is a basic doctrine
in the Lords teaching (Mt 10:32).

13. I give thee charge. The solemn
charge which begins here is one sentence
running through the doxology of verses
15 and 16. It characterizes God as the

862

I TIMOTHY 6:14-17

14. That thou keep this commandment
without spot, unrebukable, until the ap¬
pearing of our Lord Jesus Christ:

15. Which in his times he shall show, who
is the blessed and only Potentate, the King
of kings, and Lord of lords;

16. Who only hath immortality, dwelling
in the light which no man can approach
unto; whom no man hath seen, nor can see:
to whom be honor and power everlasting.
Amen.

17. Charge them that are rich in this
world, that they be not high-minded, nor
trust in uncertain riches, but in the living
God, who giveth us richly all things to enjoy;

one who gives life to all things (cf. Rom
4:17 for the same emphasis on God’s sov¬
ereign power and purposes in salvation).
Paul had just spoken of eternal life in the
preceding sentence; here it is emphasized
that God is the one who gives it by ef¬
fectual calling. Christ is characterized as
the one who gave a good confession be¬
fore Pilate. Just as Timothy had been
called to life and had given a good con¬
fession, so Paul refers first to the Giver
of all life and then to One who gave the
good confession before Pilate. Tne good
confession is to confess Jesus as Lord
(Rom 10:9); such was the Lord’s claim
before Pilate and others.^ God and Christ
are the witnesses of Paul’s charge to Tim¬
othy.

14. That thou keep this commandment.
Commandment seems to be used here as
a comprehensive word for the Gospel, as
Christ used it in Jn 12:50 (see also I Jn
3:23; II Jn 6). Keeping the command¬
ment spotless and without reproach means
both teaching and living above reproach.
Until the appearing of our Lord Jesus
Christ. Here is the high point of Paul’s
eschatological emphasis mentioned above
(v. 6; cf. also II Tim 4:1, notes). The
apostle uses it as the climax of his solemn
charge to Timothy and as the transition to
his great song of praise to the triune
God. In his times. This expression is
identical with "in due time” in 2:6 and
Tit 1:3; in its own times (ASV); at the
proper time, in the fulness of time as
known to God.

B. Doxology. 6:15b,16. The triune
God is the one who will reveal the ap¬
pearing of Christ (cf. I Cor 15:28). God
is here characterized by an accumulation
of titles and ascriptions of majesty and
power noteworthy even in Paul, and, in¬
deed, in the entire Scripture. The ideas
are parallel to 1:17 but are more fully
expressed. Paul’s thought moves from
God’s manifestations to men as Potentate
ing King through his sovereign preroga¬
tive of immortality, back to his mysterious
and inscrutable being, and leads to the
final ascription of honor and eternal om¬
nipotent sway.

C. Return to the Solemn Charge. 6:
17-21.

1) Right Use of Possessions. 6:17-21.
This world. This present world (ASV).
Paul’s eschatological horizon has in view
the age to come, the new heavens and
new earth. High-minded. Proud, The ex-

863

I TIMOTHY 6:18-21

18. That they do good, that they be rich
in good works, ready to distribute, willing to
communicate;

19. Laying up in store for themselves a
good foundation against the time to come,
that they may lay hold on eternal life.

20. O Timothy, keep that which is com¬
mitted to thy trust, avoiding profane and
vain babblings, and oppositions of science
falsely so called:

21. Which some professing have erred
concerning the faith. Grace be with thee.
Amen.

The first to Timothy was written from Laodicea, which
is the chiefest city of Phrygia Pacatiana.

pression is a single verb in Greek, com¬
bining two elements found in both Rom
11:20 and 12:16. Trust. Have hope set
on (ASV). Enjoy. God has-given all he
has created for blessing and pleasure,
which is realized only when possessions
are put in the right relation to him; they
are a stewardship from him. Two pairs of
statements follow (v. 18), indicating how
to use wealth. To do good and to be rich
in good works are parallel; to be ready to
distribute and willing to communicate (be
liberal or sharing) are also parallels. In
thus regarding and using wealth, one lays
up a good foundation and lays hold on
the life to come. Laying up in store . . .
a good foundation against the time to
come is a commentary on and parallel to
Mt 6:19-21. Eternal life. “The life which
is truly life,” The adverb “truly” is used
four times in I Tim out of the six times
Paul uses it, and is emphatic of truth and
real existence.

2) Final Appeal: A Summation. 6:20,
21. With deep emotion and personal ap¬
peal Paul begins his final exhortation: O
Timothy (the interjection is especially fre¬
quent in Pauls epistles; see Rom 2:1,3;
9:20; Gal 3:1). He then briefly reiterates
the principal themes of the entire epistle:
(a) Keep the deposit of truth. The whole
phrase is the rendering of three words:
guard the deposit. This is the central
message of the Pastorals: Guard the
Gospel tradition by life and sound teach¬
ing, (b) avoiding false doctrine. There
are two forms of learning which ob¬
scure the Gospel: (1) profane (implies
blasphemous desecration of holy things)
and vain babblings, consisting of high-
sounding, empty words and speculations
used for purposes of ostentation: and
(2) science (lit., knowledge) falsely so
called. Paul makes it plain that he is
able to distinguish solid learning and
fact from speculations without evidence,
mere myth and fancy, which some pro¬
fessing (lit., promising) have erred.
“Some, promising these fictions as truth
and reality, leave the pledge and prom¬
ise of God, which is the faith” (cf. II
Pet 2:19). Grace be with thee. This is
the characteristic ending to all Pauls
epistles (II Thess 3:17,18; the briefest
form is found here and in Col 4:18).
The better text has the plural you (ASV),
which intimates that the contents were
intended for all the churches at Ephesus,
and not for Timothy alone.

864

BIBLIOGRAPHY

(for I Timothy, II Timothy, and Titus)

Alford, Henry. The Greek Testament,
Vol. III. Chicago: Moody Press, re¬
printed with revisions, 1958.

Calvin, John. Commentaries on the
Epistles to Timothy , Titus and Phile¬
mon, Grand Rapids: Wm. B. Eerd-
mans Publishing Co., reprinted 1948.

Harrison, P. N. The Problem of the
Pastoral Epistles. Oxford: The Uni¬
versity Press, 1921.

Hendricksen, William. New Testa¬
ment Commentary: Exposition of the
Pastoral Epistles. Grand Rapids: Baker
Book House, 1957.

Locke, Walter. A Critical and Exegeti -
cal Commentary on the Pastoral Epis¬
tles. New York: Charles Scribners
Sons, 1924.

Paley, William. “Horae Paulinae,”
Works. Philadelphia: Religious Tract
Society, 1850.

Plummer, Alfred. “The Pastoral Epis¬

tles ,” The Expositors Bible. Vol. 6,
Grand Rapids: Wm. B. Eerdmans
Publishing Co., reprinted 1943.

Salmon, George. An Historical Intro¬
duction to the Study of the Books of
the New Testament. 9th ed. London:
John Murray, 1904.

Warfield, B. B. Faith and Life. New
York: Longmans Green, 1916.

- Inspiration and Author¬
ity of the Bible. Philadelphia: Presby¬
terian and Reformed Publishing Co.,
1948.

- The Lord of Glory.

New York: American Tract Society,
19 °7.

- 1 - The Person and Work

of Christ. Philadelphia: Presbyterian
and' Reformed Publishing Co., 1950.

Zahn, Theodor. Introduction to the New
Testament. Vol. II. Grand Rapids:
Kregel, reprinted 1953.

865

THE SECOND
EPISTLE TO TIMOTHY

OUTLINE

(For the general introduction to this epistle, see Introduction to I Timothy.)

I. Salutation and introduction, 1:1-18.

A. Salutation of special authority and affection. 1:1,2.

B. Thanksgiving for Timothy’s faith. 1:3-5.

C. Reminder of responsibility for the Gospel. 1:6-18.

1. The gift of God. 1:6,7.

2. Challenge to endure afflictions incident to the ministry. 1:8-12.

3. Challenge to hold fast the form of sound words. 1:13,14.

4. Personal illustrations of loyalty and opposition 1:15-18.

II. The Gospel: A trust requiring faithfulness. 2:1—3:17.

A. To be diligently committed to others. 2:1-7.

1. As a soldier. 2:3,4.

2. As an athlete. 2:5.

3. As a fanner. 2:6. ?

B. To be firmly guarded and cherished. 2:8-26.

1. The central truth of the Gospel. 2:8.

2. Pauls example of faithfulness. 2:9,10.

3. The truth embodied in a “faithful saying.” 2:11-13.

4. The truth rightly handled. 2:14-19.

5. The truth applied to the life. 2:20-26.

C. To be recognized as a bulwark. 3:1-17.

1. Against apostasy. 3:1-9.

2. In defense of the faithful. 3:10-12.

3. The inspired Scriptures: Our confidence. 3:13-17.

III. Charge to Timothy, and conclusion. 4:1-22.

A. The solemn charge. 4:1-5.

1. God and Christ: Witnesses of Timothy’s responsibility. 4:1.

2. Five imperatives: Preach, Be instant. Reprove, Rebuke, Exhort. 4:2.

3. Turning from the truth; turning to myths. 4:3,4.

4. Four imperatives: Watch, Endure, Evangelize, Fulfill. 4:5.

B. Pauls final testimony. 4:6-8.

1. Paul’s calm facing of death. 4:6.

2. The testimony of one who has fulfilled his task. 4:7.

3. The blessed hope undimmed. 4:8.

* C. Conclusion: Final ndtes of love and concern. 4:9-22.

866

II TIMOTHY 1:1-2

II TIMOTHY

CHAPTER 1

PAUL, an apostle of Jesus Christ by the will
of God, according to the promise of life
which is in Christ Jesus,

2. To Timothy, my dearly beloved son:
Grace, mercy, and peace, from God the
Father and Christ Jesus our Lord.

COMMENTARY

I, Salutation and Introduction. 1:1-18.

A. Salutation of Special Authority
and Affection. 1:1,2.

1. The special matters put with great
terseness and brevity are: (1) Paul’s apos-
tleship from Christ Jesus; (2) that this
was through the will of Goa; (3) that
his apostleship was in accordance with
God’s promise of life in Christ Jesus.
In I Tim 1:1 we find the expression,
"Lord Jesus Christ, our hope.” Here it
is the promise of life which is in Christ
Jesus. In Titus the ideas are expressed
more elaborately (Tit 1:2). The super¬
natural evidence and attestation in Pauls
aposdeship corresponds to the fact of the
promise in the Scriptures. 2. God the
Father and Christ Jesus our Lord are
the single source of grace, mercy, and
peace. Mercy is added only in the Pas¬
toral Epistles, apparently for the en¬
couragement of Paul’s dearly beloved son,
Timothy, and his "own son after the com¬
mon faith,” Titus (see Tit 1:4 and notes
on I Tim 1:1,2).

B. Thanksgiving for Timothy’s Faith.
1:3-5. Only in Galatians and Titus does

867

II TIMOTHY 1:3-7

3. I thank God, whom I serve from my Paul omit the formal thanksgiving or

forefathers with pure conscience, that with- eulogy.

out ceasing I have remembrance of thee in 3. God, whom I serve from my fore-
my prayers night and day; fathers. Paul knew of at least two pre-

4. Greatly desiring to see thee, being vious generations who were intensely

mindful of thy tears, that I may be filled loyal to the faith, paralleling the subse-
with joy; quent mention of two generations of

5. When I call to remembrance the un- godly forebears in Timothy’s case (v. 5).

feigned faith that is in thee, which dwelt first This is ground for encouragement that
in thy grandmother Lois, and thy mother we are not following fables; the faith

Eunice; and I am persuaded that in thee has endured and has borne its fruits,

also. With pure conscience. See notes on I

6. Wherefore I put thee in remembrance, Tim 1:5,19; 3:9; 4:2. The Greek word

that thou stir up the gift of God, which is in ^ the exact t counterpart of the Latin

thee by the putting on of my hands. conscience, ‘ a knowing with,” a shared

7. For God hath not given us the spirit of °* l oint knowledge. It is our awareness

fear; but of power, and of love, and of a ?.£ ourse . s n * n ~ relationships of
sound mind. hte, especially ethical relationships. We

have ideas of right and wrong; and when
we perceive their truth and claims on
us, and will not obey, our souls are at
war with themselves and with the law
of God, as portrayed in Romans 7. To
have a good, or pure, conscience does not
mean that we have never sinned or do not
commit acts of sin. Rather, it means that
the underlying direction and motive of
life is to obey and please God, so that
acts of sin are habitually recognized as
such and faced before God (I Jn 1:9).
I thank God. The thing Paul is thankful
for is the unfeigned faith in Timothy
and his mother and grandmother. The
clauses lying between give the other cir¬
cumstances for Pauls thankfulness. That,
in II Tim 1:3, is better translated as, 1
unceasingly remember. That, in verse 4,
is better translated, so that I am filled
with joy. This last phrase is placed be¬
tween the ideas of Paul’s remembering
Timothy’s tears and his remembering the
unfeigned faith. The tears were tears
of love and loyalty to Paul and the Lord,
and so were cause for joy and led to
the apostle’s deep thanksgiving to God
for the genuine faith expressed in tears.

C. Reminder of Responsibility for the
Gospel. 1:6-18.

fl) The Gift of God. 1:6,7. The se¬
quence of thought in verse 5 in referring
to faith, and the reference to the spirit
in verse 7 indicate that the gift of verse
6 is the Holy Spirit, or some special as¬
pect ^ of his work. This would explain
Paul’s reference to the conferring or the
gift by the laying on of his hands. The
Holy Spirit in special manifestations was
given by the laying on of hands of the
Apostles (Acts 8:17; 19:6). Stir up. Use
the gift, engaging in appropriate activi-

868

II TIMOTHY 1:8-14

8. Be not thou therefore ashamed of the
testimony of our Lord, nor of me his pris¬
oner: but be thou partaker of the afflictions
of the gospel according to the power of God;

9. Who hath saved us, and called tis with
a holy calling, not according to our works,
but according to his own purpose and grace,
which was given us in Christ Jesus before the
world began;

10. But is now made manifest by the ap¬
pearing of our Saviour Jesus Christ, who
hath abolished death, and hath brought life
and immortality to light through the gospel:

11. Whereunto I am appointed a
preacher, and an apostle, and a teacher of
the Gentiles.

12. For the which cause I also suffer these
things: nevertheless I am not ashamed; for I
know whom I have believed, and am per¬
suaded that he is able to keep that which I
have committed unto him against that day.

13. Hold fast the form of sound words,
which thou hast heard of me, in faith and
love which is in Christ Jesus.

14. That good thing which was commit¬
ted unto thee keep by the Holy Ghost which
dwelled) in us.

ties of the ministry. Fear. Romans 8:15 is
the commentary on this thought (cf. Heb
2:15; I Pet 3:14; I Jn 4:18). Sound
mind. This and related words are espe¬
cially frequent in the Pastorals (I Tim 2:9,
15; 3:2; Tit 2:2,4-6,12)^ and are closely
parallel to the “minding” of the Spirit of
Rom 8:5,6,9.

2) Challenge to Endure Afflictions In¬
cident to the Ministry. 1:8-12. In the
Greek text these verses are one continuous
movement of thought and one sentence.
The four imperatives in this and the fol¬
lowing challenge contain the main point
of Paul's reminder to Timothy: Be not
ashamed (v. 8); Be partaker (v. 8); Hold
fast (v. 13); Guard the deposit (v. 14).
The exposition of the Gospel in verses 9-
12 gives the ground for these exhorta¬
tions. The testimony of our Lord is the
Gospel he has given to his Church. The
afflictions which the propagation of the
Gospel entails must be borne in the pow¬
er of God. 9. Saving and calling are
parallel activities of the Holy Spirit. Giv¬
en us. Here, as always, Paul’s reference
to predestination is designed to strengthen
and comfort. God’s eternal purposes will
not fail. 10. Manifest. It is his grace (the
gift of life) which was ours in his pur-
ose from eternity, and which has now
een manifested in the saving work of
Christ. The same word, which implies
"stands fully revealed,” is used in Rom
3:21 and 16:26. 11. Whereunto refers
to the Gospel, of which Paul was ap¬
pointed an apostle. 12. Cause. Because
of the Lord’s commission. These things.
Imprisonment and bonds. We can with¬
out shame endure any unfair and adverse
circumstances if we know that in them
all the Lord is keeping our deposit: that
is, the Gospel he has entrusted to us.
Persuaded. This passage closely parallels
Paul’s exposition of Abraham’s experi¬
ence in Rom 4:21.

3) Challenge To Hold Fast the Form
of Sound Words. 1:13,14. The neces-
sity’of putting the basic outline of doc¬
trine in concrete, easily remembered
form is reiterated by Paul (cf. Rom 6:17)
in another imperative (II Tim 1:13):
Hold fast the form of sound words, or
the outline of doctrine. The confession
of faith was characteristic of the Church
from earliest times, and was soon formu¬
lated in the Apostles’ Creed. In Christ
and in his Spirit are the faith (fulness)
and love to insure our keeping the faith.
14. Good thing means good deposit. The

869

II TIMOTHY 1:15-2:7

15. This thou knowest, that all they which
are in Asia be turned away from me; of
whom are Phygellus and Hermogenes.

16. The Lord give mercy unto the house
of Onesiphorus; for he oft refreshed me, and
was not ashamed of my chain:

17. But, when he was in Rome, he sought
me out very diligently, and found me.

18. The Lord grant unto him that he may
find mercy of the Lord in that day: and in
how many things he ministered unto me at
Ephesus, thou knowest very well.

CHAPTER 2

THOU therefore, my son, be strong in the
grace that is in Christ Jesus.

2. And the things that thou hast heard of
me among many witnesses, the same commit
thou to faithful men, who shall be able to
teach others also.

3. Thou therefore endure hardness, as a
good soldier of Jesus Christ.

4. No man that warreth entangleth him¬
self with the affairs of this life; that he may
please him who hath chosen him to be a sol¬
dier.

5. And if a man also strive for masteries,
yet is he not crowned, except he strive law¬
fully.

6. The husbandman that laboreth must be
first partaker of the fruits.

7. Consider what I say; and the Lord give
thee understanding in all things.

same word is used in verse 12 and in
the LXX at Lev 6:2,4. The Spirit will
keep the deposit. The intimate connec¬
tion of the work of Christ and that of
the Spirit are evident here as elsewhere in
Pauls writings (Rom 8:9-11; II Cor 3:17,

4) Personal Illustrations of Loyalty
and Opposition. 1:15-18. Here are in¬
stances of those who helped and those
who opposed the great apostle. They
serve as warning ana encouragement to
Timothy. Pauls method was similar in
I Tim 1:19,20.

II. The Gospel: A Trust Requiring
Faithfulness. 2:1—3:17.

A. To Be Diligently Committed to
Others. 2:1-7. An all-important detail in
guarding the deposit is to teach it faith¬
fully to others who shall themselves be
able to teach.

1. To this end, Paul says, the Chris¬
tian teacher is to be strong. All NT oc¬
currences of this word are in connection
with Paul or used by him (Acts 9:22;
Rom 4:20; Eph 6:10; Phil 4:13; I Tim
1:12; II Tim 4:17), Grace is an all-inclu¬
sive word for the power and gifts of
the Spirit (see Charles Hodge, System¬
ic Theology , II, 654,655).

The three famous metaphors setting
forth the relation of the Christian teach¬
er to the faith are given in this passage:

(1) The teacher as a soldier (w. 3,4).
Endure hardness is more accurately suf¬
fer hardship with me (ASV). Please is
almost entirely a Pauline word in the NT;
see the force of the cognate noun in Col
1:10. (2) The teacher as an athlete (v.
5). Strive lawfully. This implies both
the training for the contest and the rules
governing it. Crowned is used only here
and in Heb 2:7,9 in the NT; the noun
is used in II Tim 4:8. The crown is else¬
where defined as "incorruptible” (I Cor
9=25), "of righteousness” (II Tim 4:8),
of life” (Jas 1:12; Rev 2:10), "unfading”
I Pet 5:4). (3) The teacher as a farmer
v. 6). This principle (more fully dis¬
cussed at I Cor 9:1-14 and I Tim 5:17,
18) may be applied to include remunera¬
tion and maintenance, but here the spir¬
itual benefit to Timothy himself is
stressed. He should know the blessings
of the message he is giving to others
(cf. I Tim 4:15,16).

7. Consider what I say. Or, take note ,
think it over, and the Lord give thee un-

870

8. Remember that Jesus Christ of the seed
of David was raised from the dead, ac¬
cording to my gospel;

9. Wherein I suffer trouble, as an evil¬
doer, even unto bonds; but the word of God
is not bound.

10. Therefore I endure all things for the
elect's sake, that they may also obtain the sal¬
vation which is in Christ Jesus with eternal
glory.

II TIMOTHY 2:8-10
derstanding. Shall give (ASV) is correct.

B. To Be Firmly Guarded and Cher¬
ished. 2:8-26.

1) The Central Truth of the Gospel.
2:8. The ASV has the correct word order
in this verse. Remember stresses the
continuity of the action: Be continually
remembering . Jesus Christ, In the Gos¬
pels this is a rare but direct and solemn
designation of Jesus, occurring at Mt 1:18;
Mk 1:1; Jn 1:17; 17:3. This last passage
is especially significant because the Lord
used it of himself. This is the basis of the
usage in Acts in the early church. Paul
is emphasizing the apostolic message of
Jesus Christ risen (see B. B. Warfield,
Lord of Glory, pp. 184-186). Raised (ASV,
risen) underscores the fact that he rose
and now lives. The word is that used
most frequently in the Lords own teach¬
ing and in the Gospel accounts of his
resurrection. Pauls use of the word here,
in I Cor 15:4,12, and elsewhere, car¬
ries the testimony back exactly in its
earliest form. From is properly trans¬
lated out from among. Dead is not used
figuratively, but literally means dead peo¬
ple . All the dead are referred to; Jesus
rose as the first fruits, out from them.
Paul preached that Christ died and was
buried, eliminating any figurative inter¬
pretation in risen or dead. Of the seed
of David. The apostle refers to Christ
in this way here, in Rom 1:3, and in
Acts 13:23. This term has the triple
advantage of stressing Jesus’ true human¬
ity, his Messianic lineage, and his sover¬
eign authority. For this last point, note
especially Rev 3:7; 5:5; 22:16. ^Paul’s
usual term for this idea is “Lord.” Peter
connects these ideas in Acts 2:30,36.
Paul uses my gospel here as he used
my deposit in II Tim 1:12. The force
of it is that the trust or deposit given
to Paul is the Gospel, for which he was
responsible and for which he was a com¬
petent eyewitness. Paul disclaims origin¬
ality: these were the facts as known to
him and to those from whom he had re¬
ceived them (cf. I Cor 15:3,11; see B. B.
Warfield, The Person and Work of
Christ, pp. 535-546).

2) Paul’s Example of Faithfulness. 2:
9,10. Wherein I suffer trouble. The trou¬
bles, opposition, and imprisonment Paul
experienced stemmed directly from his
unswerving testimony to the Resurrection
(see J. O. Buswell, Behold Him! pp. 42-

871

II TIMOTHY 2:11-14

11. It is a faithful saying: For if we be
dead with him , we shall also live with him:

12. If we suffer, we shall also reign with
him: if we deny him, he also will deny us:

13. If we believe not, yet he abideth faith¬
ful: he cannot deny himself.

14. Of these things put them in remem¬
brance, charging them before the Lord that
they strive not about words to no profit, but
to die subverting of the hearers.

49). The two clauses of verse 10 are
parallel to the two corresponding clauses
of verse 9: suffer trouble answers to en¬
dure all things, with the added thought
for the elect’s sakes. The word of God
is not bound answers to that they may
obtain the salvation.

3) The Truth Embodied in a “Faith¬
ful Saying/’ 2:11-13.

11a. Paul used a faithful saying to intro¬
duce matters of great importance (see
note on I Tim 3:1). Here he uses it to
introduce words taken, most probably,
from a familiar hymn (see note on I Tim
3:16). This is the heart of what Paul
wanted to say; hence he sets it off in
memorable form. The poem has a bal¬
anced structure. The first clause and the
last receive the emphasis through the
conjunction which is here translated in¬
deed and for:

If indeed we died with him, we
shall also live with him;

If we endure, we shall also reign
with him;

If we shall deny, he too will deny
us;

If we are faithless, he abideth faith¬
ful.

For himself he cannot deny.

lib. If we be dead. Died (ASV) is
correct. Our justification and forgiveness
is a death to sin and the curse of the
Law. Live with him looks to the ulti¬
mate goal—eternal life, while including
our present walk. 12. Suffer means en¬
dure (ASV); the thought is parallel to
that in Rom 8:16,17. Reign further sug¬
gests what is involved in living with
Christ. Deny is a clear reference to Mt
10:33. Tj]pre is a double incentive to
remain faithful: the hope of reigning
with him, ancf the certainty that if we
deny him, he will deny us. 13. Believe
not means to be faithless (ASV). This
last sentence seems to suggest not an
emphasis on his denial, if we deny him,
but that if Christians sin, his faithfulness
is the ultimate reliance: He cannot deny
himself. The thought is similar to that
of I Jn 2:1, involving the confession and
forgiveness of sin (see the entire sermon
‘Communion with Christ," Warfield,
Faith and Life, pp. 415-427).

4) The Truth Rightly Handled. 2:14-
19. Empty discussions would unsettle
those who heard; but Timothy was to
proceed according to the Word, avoiding
vanities, remembering the marks of the

872

II TIMOTHY 2:15-21

15. Study to show thyself approved unto
God, a workman that needeth not to be
ashamed, rightly.dividing the word of truth.

16. But shun profane and vain babblings:
for they will increase unto more ungodliness.

17. And their word will eat as doth a can¬
ker: of whom is Hymeneus and Philetus;

18. Who concerning the truth have erred,
saying that the resurrection is past already;
and overthrow the faith of some.

19. Nevertheless the foundation of God
standeth sure, having this seal, The Lord
knoweth them that are his. And, Let every
one that nameth the name of Christ depart
from iniquity.

20. But in a great house there are not only
vessels of gold and of silver, but also of wood
and of earth; and some to honor, and some to
dishonor.

21. If a man therefore purge himself from
these, he shall be a vessel unto honor, sanc¬
tified, and meet for the master’s use, and pre¬
pared unto every good work.

sure foundation, and seeking, by right
conduct, to be useful to the Lord. 14.
Timothy was to give others the same
charge Paul was giving him (4:1). The
same word is used—charging them. It
was to be done before the Lord, who
would then witness to the grave respon¬
sibility conferred. Strive not about words
is one word in the Greek text; the cor¬
responding noun is used at I Tim 6:4.
Both forms seem to imply quibbling over
words and not seeking truth. 15. Study
to show thyself approved. Give diligence
to present thyself approved (ASV). Right¬
ly dividing. Handling aright (ASV), as
a master workman would his tool. 16.
Vain babblings. Omit vain, as in the
ASV. This is a further characteristic of
the strifes about words. They refers to
babblings. Ungodliness. Diverting the at¬
tention from solid truth would allow er¬
ror in conduct. 17. Their word seems to
mean the doctrine of those who engage
in such discussions. Canker is a spread¬
ing ulcer. Hymenaeus is associated with
Alexander in I Tim 1:20, where the rea¬
son for his departure from the faith lies
in his failure to hold a good conscience.
Philetus is not mentioned elsewhere;
nothing more is known of him. 18. Resur¬
rection. The Gnostics conceived of resur¬
rection allegorically, as referring to an
acquaintance with truth, occurring at
baptism.

19. Here the ASV translation is
referable. Foundation seems to imply
oth the foundation and the temple, the

church, as in I Tim 3:15; Eph 2:20; Mt
16:18. Seal. A mark of ownership and
authentication. Knoweth. This quotation
is taken from the LXX of Num 16:5,
with allusions to verses 26,27 of the
same passage (cf. Mt 7:23; Jn 10:14).
Every one that nameth the name means
every one who names the name of Christ
as his Lord. No one distinct passage is
cited in this statement, but the sense
of many passages is compressed in it,

5) The Truth Applied to the Life. 2:
20-26. The truth of separation from evil
is applied in balanced and positive fash¬
ion in the rest of the chapter.

20. The great house. Probably the
church in its visible aspect as seen by
the world (cf. I Tim 3:15). The connec¬
tion of thought seems to be that in the
visible church there is false profession,
from which one should purge himself.
Honour is parallel to the expression in
Rom 9:21. 21. These. The dishonorable

873

II TIMOTHY 2:22-3:1

22. Flee also youthful lusts: but follow
righteousness, faith, charity, peace, with
them that call on the Lord out of a pure
heart.

23. But foolish and unlearned questions
avoid, knowing that they do gender strifes.

24. And the servant of the Lord must not
strive; but be gentle unto all men, apt to
teach, patient;

25. In meekness instructing those that op¬
pose themselves; if God peradventure will
give them repentance to the acknowledging
of the truth;

26. And that they may recover themselves
out of the snare of the devil, who are taken
captive by him at his will.

CHAPTER 3

THIS know also, that in the last days per¬
ilous times shall come.

vessels as well as their doctrines and
practices. Purge is closely related to the
word used by the Lord in Jn 15:2,3,
and suggests the same doctrine. Sancti¬
fied implies continuance of the state of
being set apart. Masters. Despot’s. An
expressive divine title used in Lk 2:29;
Acts 4:24; II Pet 2:1; Jude 4; Rev 6:
10. It is closely related to “housemaster”
in Mt 10:25; Lk 13:25; 14:21; and es¬
pecially in Mt 13:27,28. It means abso¬
lute owner.

22. Charity. Love. Pure heart is an
expression very similar to that in the
beatitude of Mt 5:8, and repeats the
thought of purge (II Tim 2:21). Call on
the Lord is parallel to “nameth the name”
(v. 19). The preceding verse calls for
separation from evil company; this verse
calls for fellowship with the Lords peo¬
ple and seeking the graces of the Spirit.

23,24. Again false doctrine and un¬
profitable discussions are mentioned, as
in verses 14,16-18. Strive. A different
word from that used in verse 5. Here it
is the verb corresponding to “strifes” of
the verse preceding, and is used in a
bad sense. Servant refers still to the
figure of the great house and the serv¬
ants in it. Patient. Forbearing . 25,26.
This truth harmonizes with the truth
of separation taught above: there should
still be the meek attempt to instruct, in
hope that God will give them repentance,
though they are now in Satan’s snare.
Pride is indicated as the cause of rejec¬
tion of truth and falling into Satan’s snare
(I Tim 6:4; 3:6). Recover. “Come to their
senses”; parallel to “repentance” of the
preceding verse.

C. To Be Recognized as a Bulwark.
3:1-17. As the writer contrasts truth and
error, devotion to the Lord on one side,
and obedience to sin and Satan on the
other, he brings his thoughts to a climax
in the detailed description of sins that
will characterize a future departure from
the faith. With this he contrasts the ex¬
ample of his own experience and the
great stronghold of the faithful, the Scrip¬
tures. In order that Timothy may be the
more encouraged to fight, he makes it
clear (v. 9) that the truth of God will
prevail.

1) Against Apostasy. 3:1-9. It is note¬
worthy that the severest opposition is to
come from those who have a form of god¬
liness only (v. 5). 1. The last days prob¬
ably is not here limited to the eschato¬
logical age-end, but includes the Gnostic

874

II TIMOTHY 3:2-8

2. For men shall be lovers of their own
selves, covetous, boasters, proud, blasphem¬
ers, disobedient to parents, unthankful,
unholy,

3. Without natural affection, trucebreak-
ers, false accusers, incontinent, fierce, despis-
ers of those that are good,

4. Traitors, heady, high-minded, lovers of
pleasures more than lovers of God;

5. Having a form of godliness, but deny¬
ing the power thereof: from such turn away.

6. For of this sort are they which creep
into houses, and lead captive silly women
laden with sins, led away with divers lusts,

7. Ever learning, and never able to come
to the knowledge of the truth.

8. Now as Jannes and Jambres withstood
Moses, so do these also resist the truth: men
of corrupt minds, reprobate concerning the
faith.

attack on the Church then developing. 2.
Lovers of their own selves is one word in
the Greek, used only here in the NT. It is
significant that men should be character¬
ized as lovers of self at the beginning of
this passage. Then follows (through v.
5) a list of sins flowing from the corrupted
hearts that love self rather than God.
Most of the following adjectives are com¬
pounded of two parts, so that each has the
effect of a compressed sentence, com¬
bining subject and predicate.

Covetous. The word used of the Phar¬
isees (Lk 16:14). Boasters is used only
here and in Rom 1:30 in the NT. Proud
is also in Rom 1:30, Jas 4:6, and I Pet
5:5. Blasphemers is used by Paul of him¬
self in I Tim 1:13. Disobedient to parents,
as in Rom 1:30 (cf. Tit 1:16; 3:3; Acts
26:19). Unthankful occurs only here and
in Lk 6:35, but the idea is expressed
otherwise, as in Rom 1:21. 3. Without
natural affection, as in Rom 1:31. Truce-
breakers means implacable (ASV), as in
Rom 1:31. False accusers is generally
used of Satan as diaholos (cf. Rev 12:10;
also I Tim 1:10; Tit 2:3). Incontinent is
without self-control (ASV). Despisers of
those that are good. No lovers of good
(ASV). 4. Heady. Head-strong (ASV).
Highminded. Puffed up (I Tim 3:6; 6:4).
This sums up the sins flowing from the
love of self and is in sharp contrast to
lovers of God.

5. The terrifying fact is that such peo¬
ple are professing Christians, who very
probably wish to be considered religious
and holy. They have, however, only a
form of godliness, only the external ap¬
pearance of following Gospel doctrine
and practice; the power is lacking. Only
the Holy Spirit makes profession a reality;
the faith without the works and fruit of
the Spirit is dead. Denying, a strong
word, implies knowing and yet decisively
rejecting the truth. From such turn away.
The expression may mean ‘‘repel them
from you” as a good soldier repels a foe

6-9. Their true character is shown by
their sinful acts. 6. Creep into houses.
Enter families and homes. 7. Ever learn¬
ing refers to the women. Knowledge of
the truth includes knowledge of sin (Rom
3:20) on the one side, as well as the
knowledge of the truth, according to
godliness, on the other (Tit 1:1); it im¬
plies a coming short of salvation (Heb
10:26). The implication here may be
that these people do not come to a knowl¬
edge of their sinful condition even under
the testimony of the church. 8. Jannes
and Jambres are names of two of the

875

II TIMOTHY 3:9-14

9. But they shall proceed no further: for
their folly shall be manifest unto all metiy as
theirs also was.

10. But thou hast fully known my doc¬
trine, manner of life, purpose, faith, long-
suffering, charity, patience,

11. Persecutions, afflictions, which came
unto me at Antioch, at Iconium, at Lystra;
what persecutions I endured: but out of
them all the Lord delivered me.

12. Yea, and all that will live godly in
Christ Jesus shall suffer persecution.

13. But evil men and seducers shall wax
worse and worse, deceiving, and being de¬
ceived.

14. But continue thou in the things which
thou hast learned and hast been assured of,
knowing of whom thou hast learned them;

magicians alluded to in Ex 7:11,22.
There were probably more, and the men¬
tion of these is simply a way of designat¬
ing the magicians of Egypt. The mention
of Satan earlier (II Tim 2:26) and the
extreme corruption of the people here
described, as well as the working of Sa¬
tanic wonders, suggest a parallel to II
Thess 2:9-12. These (II Tim 3:8) are
not the women of verse 7, but those
false teachers who seduce them, who de¬
liberately oppose the truth. Reprobate
seems clearly to imply a lost condition
(cf. II Cor 13:5; Heb 6:8; Tit 1:16). The
faith equals the Gospel. 9. Pauls encour¬
aging message is that, as the truth of
God prevailed against the tricks of the
magicians of Egypt, even so the Gospel
will triumph over every kind of error that
may arise.

2) In Defense of the Faithful. 3:10-12.
The full exposure of the senseless opposi¬
tion to the truth will be fulfilled com¬
pletely in the time of the return of Christ.
10. But Paul uses himself as an illustra¬
tion of Gods ability to deliver even now
(cf. 4:17). 11. He encourages Timothy by
recalling events of the first missionary
journey. Timothy is first mentioned in
the second journey at Lystra, but Paul's
remarks refer to the earlier visit. Timo¬
thy would have been the more affected
by the remarks because he had seen the
work at Lystra prosper and endure in
spite of opposition. 12. Godly is the ad¬
verb related to “godliness” (3:5; Tit 1:1,
and frequently in I Tim). Paul must mean
that to live godly involves the aggressive
kind of witness he gave at Lystra, which
roused opposition in addition to winning
souls.

3) The Inspired Scriptures: Our Confi¬
dence. 3:13-17. As opposition increases,
the Scriptures become the believer’s re¬
liance, his bulwark. Paul’s characteriza¬
tion of this age as one of increasing
wickedness is in accord with the picture
given by the Lord in the Olivet Dis¬
course. 13. Seducers. Used in the sense
<>f "wizard,” and also of "juggler,” or
"cheat.” In this context the emphasis is
on deceit. 14. In sham contrast to this
opposition of the world and its deceit,
Timothy was to continue in the sound
Scripture doctrine, in reliance on God.
An important element in continuing is
knowing of whom one has learned. The
character of the teacher and witness is
important in establishing the truth of the
Gospel. Paul would have included him-

876

II TIMOTHY 3:15-4:1

15. And that from a child thou hast
known the holy Scriptures, which are able to
make thee wise unto salvation through faith
which is in Christ Jesus.

16. All Scripture is given by inspiration of
God, and is profitable for doctrine, for re¬
proof, for correction, for instruction in right¬
eousness:

17. That the man of God may be perfect,
thoroughly furnished unto all good works.

CHAPTER 4

I CHARGE thee therefore before God, and
the Lord Jesus Christ, who shall judge the
quick and the dead at his appearing and his
kingdom;

self and Timothy's parents, but the
whom of the original text could also point
to the Scriptures as the highest proof of
the truth of the doctrines. 15. Timothy
had a lifetime of acquaintance with the
Scriptures to teach him their power.

Paul then gives the reason for this ef¬
ficacy of Scripture: it is of divine origin.
16. Inspiration of God is a simple word,
meaning, God-breathed. It comes with
full divine authority because of full truth¬
fulness, and is therefore profitable. The
alternative translations of the original as
all Scripture or every Scripture (ASV)
are both possible and imply the same
thing: If every Scripture is inspired, then
all is. The Greek sentence has no verb
expressed. Should the adjective “God-
breathed'' stand with the subject, or be
a part of the predication made about the
subject? The AV is more accurate than
the ASV here, since the ASV seems to
admit the possibility, absurd in Paul's
case, that there could be Scripture which
is not inspired. Warfield's paraphrase re¬
lieves the ambiguity: “Every Scripture,
seeing that it is God-breathed, is as well
profitable . . ." (“Inspiration,” ISBE, III,
1474 a). Doctrine is emphasized in the
Pastoral Epistles (nineteen of the twenty-
one occurrences of doctrine in the NT
are found in Paul's writings, and of the
nineteen, fifteen are in the Pastoral Epis¬
tles.) Reproof is closely related to ‘re¬
prove” of Jn 16:8. The Scripture is the
Spirit's instrument in conviction. Correc¬
tion conveys the idea of improvement.
Instruction in righteousness indicates
training or education that is to be found
in the way of righteousness, or in “the
faith” (cf. ASV: instruction which is in
righteousness). The word for instruction
is found only in Paul; it is translated
“nurture” in Eph 6:4. In Heb 12:5,7,
8,11 it is rendered “chastening.” 17.
Man of God. Paul had Timothy espe¬
cially in mind (cf. I Tim 6:11). This is an
OT phrase meaning prophet (Deut 33:1;
Josh 14:6; I Sam 6:9; I Kgs 12:22;
13:1). Perfect and throughly furnished
(equipped) are from the same root; the
ASV has correctly translated it: com¬
plete ,, furnished completely (cf. Eph 6:
13-17).

III. Charge to Timothy, and Conclu¬
sion. 4:1-22.

A. The Solemn Charge. 4:1-5.

1) God and Christ: Witnesses of Tim¬
othy's Responsibility. 4:1. The idea of

877

II TIMOTHY 4:2-3

2. Preach the word; be instant in season, charging or commanding the passing on

out of season; reprove, rebuke, exhort with of the testimony is emphasized in out-
all long-suffering and doctrine. standing Scriptures: Moses charged Is-

3. For the time will come when they will rael (Deut 29:1,10; 30:11,16); Moses

not endure sound doctrine; but after their charged Joshua (Deut 31:7,8,23); Joshua
own lusts shall they heap to themselves charged Israel (Josh 23:2,6; 24:1,26,27);
teachers, having itching ears; Samuel charged Israel (I Sam 12:1-25);

David charged Solomon (I Kgs 2:1-9; I
Chr 28:2-10,20); Ezra charged Israel
(Neh 8—10); Jesus charged the apos¬
tles (Jn 13:34; 14-17). Judge. The right
and ability to judge all men belongs to
God alone; Christ clearly claimed it (Mt
7:21,22; Jn 5:25-30). At his appearing.
The sanction of the charge is the appear¬
ing of Christ. The ASV translates cor¬
rectly: by his appearing and his kingdom.
God and Christ are the divine witnesses;
the appearing and the kingdom are the
most solemn of incentives to fidelity.
Appearing means "manifestation” and is
used of both the first coming (II Tim
1:10) and the second (4:1,8; Tit 2:13).
Kingdom has different phases: judgment
(Mt 25:31,34,40); Millennial reign (I
Cor 15:24,25); eternal in new heavens
and earth (Rev 22:3).

2) Five Imperatives. 4:2. These five
terse imperatives, which are matched by
four more in verse 5, sum up the work of
the ministry: (1) Preach. Foremost is the
great basic work of delivering the funda¬
mental message, as Paul himself did (I
Cor 15:1-11), and Jesus (Lk 5:1; 8:11,
21). (2) Be instant. Be ready, be at hand,
both when it is convenient and when it is
not. (3) Reprove, closely related to the
idea in reproof (3:16; see note), is the
same word used in Tit 1:9 ("convince”),
13 ("rebuke”); 2:15 ("rebuke”); I Tim
5:20 ("rebuke”). (4) Rebuke is translated
charge in Mt 12:16; Mk 8:30; 10:48;
Lk 9:21. It means to lay a value or charge
on. The essential idea is often the im¬
plied demand for restitution when error
is pointed out. (5) Exhort is often trans¬
lated comfort or beseech. It is an earnest
entreaty in any of life’s circumstances,
and is possible because of the presence of
the Comforter, whose name is a different
form of the same word. The phrase, with
all longsuffering and doctrine (teaching),
is not to be taken with the last of the im¬
peratives only, but is to accompany all
five commands. Punctuate as in the ASV.
Patient teaching is the most solid basis
for ultimate success in the ministry (cf.
2:25).

3) Turning from the Truth; Turning to
Myths. 4:3,4. 3. The insistence on faith-

878

n TIMOTHY 4:4-5

4. And they shall turn away their ears fulness and sound teaching is the more

from the truth, and shall be turned unto necessary because of the danger of apos-
fables. tasy in the churches. Itching ears. People

5. But watch thou in all things, endure will wish to hear what satisfies their sin-

afflictions, do the work of an evangelist, desires. Isaiah powerfully characterizes
make full proof of thy ministry. ^e attitude in 30:9-11. Teachers. The

principle is Hoseas: like people, like
priest” (Hos 4:9; Jer 5:30,31). Heap
means to multiply, have an abundance of
false teachers. 4. Truth. Very wonderful
is the Bible’s constant orientation to the
truth, a comprehensive word for God’s
revelation, centering in Jesus Christ.
Fables. Turning from the only basis of
life, their hopes and conduct will be built
on the sand, on myths (see note on I
Tim 4:7). In II Pet 1:16 myths are con¬
trasted with the written truth of God.
Therefore, the more urgent is the need
for much sound teaching.

4) Four Imperatives. 4:5. These con¬
clude Pauls commands to Timothy. (1)
Watch. Literally, abstain from intoxicat¬
ing drinks, but in all NT occurrences the
idea of watchfulness and alertness is
stressed. The parallel expressions linked
to it are self-explanatory: "watch and be
sober” (I Thess 5:6); "be . . . sober, and
.watch” (I Pet 4:7); "be sober, be vigi¬
lant” (I Pet 5:8). (2) Endure afflictions.
All three Pauline uses of this word are in
II Tim: "endure hardness” (2:3); "suf¬
fer trouble” (2:9). Note also the same
word compounded with the preposition
with in 1:8: "partaker (sharer) of the af¬
flictions.” (3) Do the work of an evangel¬
ist. If this is meant to indicate a special
office (Acts 21:8), the list in Eph 4:11 is
noteworthy, for it is fuller than the par¬
allel list in I Cor 12:28: prophets, evan¬
gelists, pastors, teachers are mentioned
as compared with prophets, teachers.
Probably these functions would over¬
lap; the evangelist might well stand be¬
tween prophet and pastor-teacher. Timo¬
thy’s life had included much itinerant
evangelism, joined with pastoral and
teaching work. (4) Make full proof of thy
ministry. Fulfill (ASV) or 'fulfill com¬
pletely thy ministry” gives the thought.
It is the command to teach and evange¬
lize given by the Lord, and as such it
stands as the climactic and comprehen¬
sive imperative of the whole series (cf.
Paul’s great text, Acts 20:24).

B. Paul’s Final Testimony. 4:6-8.
This eloquent and confident testimony
touches on the main points Paul has en¬
deavored to say to Timothy: confidence
in the grace of Christ; faithful transmis-

879

II TIMOTHY 4:6-7

6. For I am now ready to be offered, and sion of the faith to others; the steadfast

the time of my departure is at hand. reliance on the blessed hope.

7. I have fought a good fight, I have

finished my course, I have kept the faith: 1) Paul's Calm Facing of Death. 4:6.

Ready to'be offered (lit., I am being

S oured out). This verb, occurring only
ere and in Phil 2:17, is used by Paul in
a figurative sense. Literally it is used in
connection with a libation or drink of¬
fering (Gen 35:14). But Paul was think¬
ing of his imminent death as an offering
in the service of Christians and their
faith. His whole life had been a sacrifice
(Rom 12:1), and now his death would
complete the life with a drink offering.
The time of my departure is at hand is a
parallel statement of his approaching
death, under a different figure. He uses
the same metaphor in Phil 1:23, where
the verb of the same root is used. Christ
(Lk 9:31) and Peter (II Pet 1:15) spoke
of death with a similar figure, using the
word "exodus.”

2) The Testimony of One Who Has
Fulfilled His Task. 4:7. Fight is rendered
"conflict” (Phil 1:30; Col 2:1), "conten¬
tion” (I Thess 2:2), "race” (Heb 12:1),
"fight” (I Tim 6:12). For Paul it was
more than a grim ana momentous battle;
it was a contest, a race that demanded
all the enthusiasm of a fervent, conse¬
crated spirit (cf. Acts 20:24). To have
fought the good fight implies having won.
This fits Paul's figure well, ana adds
irony: though he appears to be con¬
quered and to be about to die a felon's
death, yet he has conquered, for he has
finished the course Jesus set before him;
he has kept the faith by committing it to
faithful men and establishing churches.
All those who die in faith (Heb 11:13)
will ultimately receive the promise and
carry off the prize (I Pet 1:9; 5:4; Heb
10:30). Course is used only by Paul in
the NT (Acts 13:25; 20:24). The word
may mean a lap in a race. Paul may be
thinking of the transmission of the faith
through the centuries as a relay race:
he has successfully finished his course and
passed on the faith to others. The figure
of the relay race seems to fit the follow¬
ing verse, for not Paul only, but the
whole ‘team' will receive the prize. Kept.
Keep means not only "guard” but also
"observe and do.” For a believer to perse¬
vere and be faithful unto death is a
triumph of grace (Rev 2:10). The faith
is the whole Gospel testimony, going
back to the words of Jesus committed
to his followers (Rom 10:17; Heb 2:3,
4; Rev 14:12).

880

II TIMOTHY 4:8-14

8. Henceforth there is laid up for me a
crown of righteousness, which the Lord, the
righteous judge, shall give me at that day:
and not to me only, but unto all them also
that love his appearing.

9. Do thy diligence to come shortly unto
me:

10. For Demas hath forsaken me, having
loved this present world, and is departed
unto Thessalonica; Crescens to Galatia, Titus
unto Dalmatia.

11. Only Luke is with me. Take Mark,
and bring him with thee: for he is profitable
to me for the ministry.

12. And Tychicus have I sent to Ephesus.

13. The cloak that I left at Troas with
Carpus, when thou comest, bring with thee,
and the books, but especially the parch¬
ments.

14. Alexander the coppersmith did me
much evil: the Lord reward him according
to his works:

3) The Blessed Hope Undimmed. 4:8.
Instead of being depressed, Paul is only
the more confident. The greater the trial,
the clearer the promise shines. The crown
which is the prize is described in various
ways: it is a crown of “righteousness,”
“life” (Rev 2:10), “rejoicing” (I Thess
2:19); ‘glory” (I Pet 5:4). The righteous
judge may suggest that many of the
decisions Paul had received in this life
were unfair, but the Lord is the Judge
who can make no mistake. Not to me
only. Pauls thought is not of himself
alone, but of all the redeemed. Love.
“Who have set their love upon.” The
verb form implies steadfast maintaining
of love for Christ’s appearing.

C. Conclusion: Final Notes of Love
and Concern. 4:9-22. Dwelling on the
welfare of individuals is characteristic of
Paul (see Rom 16). 9. Diligence. Paul re¬
lied on the loyalty of Timothy. 10. Demas
(Col 4:14; Phm 24) . . . loved this present
world. The strength of the blessed hope
shines through as the apostle sadly men¬
tions one so foolish as to set his affections
on the things of this world. Crescens
is mentioned only here. Titus had re¬
joined Paul since receiving the epistle
addressed to him and had gone on to
Dalmatia, also known as Illyricum
(modern Yugoslavia; cf. Rom 15:19).
Paul seems to have sent Titus to new
territory, beyond where he himself had
gone. 11. Mark had proved himself in
Paul's estimation since the time some
twenty years before when the apostle
had refused to take him on the second
journey (Acts 15:37-39). 12. Paul prob¬
ably meant that Tychicus was to relieve
Timothy, who probably was still at
Ephesus, so that Timothy could join the
apostle in Rome. This would suggest that
Tychicus was the bearer of the letter
(see note on Tit 3:12).

13. Cloke. A thick upper garment
Perhaps Paul passed through in the sum¬
mer, when it was not needed, but now
winter was approaching. Carpus is men¬
tioned only here. The books. Probably
papyri copies of the Scriptures or Scrip¬
ture portions. The parchments. Perhaps
vellum codices, the earliest form of books.
14. Alexander. Probably the same as the
one mentioned in I Tim 1:20 (see note
there). Did. From a Greek word else¬
where translated show (see Tit 2:10; 3:
2; Heb 6:11). Alexander “showed” evil
to Paul in the sense that he revealed an
evil heart in his opposition to the Gospel.
Paul's wish, then, is not an expression of

881

II TIMOTHY 4:15-22

15. Of whom be thou ware also; for he
hath greatly withstood our words.

16. At my first answer no man stood with
me, but all men forsook me: I pray God that
it may not be laid to their charge.

17. Notwithstanding the Lord stood with
me, and strengthened me; that by me the
preaching might be fully known, and that all
the Gentiles might hear: and I was delivered
out of the mouth of the lion.

18. And the Lord shall deliver me from
every evil work, and will preserve me unto
his heavenly kingdom: to whom be glory for
ever and ever. Amen.

19. Salute Prisca and Aquila, and the
household of Onesiphorus.

20. Erastus abode at Corinth: but Trophi¬
mus have I left at Miletum sick.

21. Do thy diligence to come before win¬
ter. Eubulus greeteth thee, and Pudens, and
Linus, and Claudia, and all the brethren.

22. The Lord Jesus Christ be with thy
spirit. Grace be with you. Amen.

The second epistle unto Timotheus, ordained the first
bishop of the church of the Ephesians, was written from
Rome, when Paul was brought before Nero the second
time.

personal vindictiveness (in II Tim 4:16
he shows compassion for those who have
forsaken him); but, like the imprecatory
psalms, it is a prayer for justice for those
who reject the Gospel. 15. Be thou ware
also, Paul commands Timothy to avoid
Alexander, who has openly attacked the
truth.

Zahn argues convincingly (Introd. to
NT , II, 12-14) that verses 16,17 contain
a reminiscence of the earlier trial at Rome
alluded to in Philippians. Paul was de¬
livered out of the mouth of the lion and
resumed his work, so that the preaching
might be fully known. 18. Now, however,
in the face of imminent death, Paul was
confident of ultimate victory — not that
he would escape death, but that God
would keep him faithful unto his heavenly
kingdom. This is a general term for all
phases of God’s future rule on this earth,
and in the new earth. Amen. After ascrib¬
ing glory to God, the seal of sincerity and
fervency follows; it serves as a character¬
istic mark of Pauls whole life: the sin¬
cere and wholehearted devotion to the
will of God.

Paul concludes with a few personal
matters, the benediction and amen. 19.
Prisca and Aquila were the companions
whom Paul had first met at Corinth after
their expulsion from Rome (Acts 18:18,
19,26). They were at Ephesus when I
Corinthians was written (I Cor 16:19)
and at Rome when Romans was written
(Rom 16:3). Now they had returned
to Ephesus. 20. Erastus is mentioned in
Rom 16:23 as city treasurer of Corinth.
Trophimus was not left at .Miletus
in the journey of Acts 20:4, since
he was at Jerusalem later (Acts 21:
29). Paul is referring to a later occasion.
Winter explains the request for the cloke
of II Tim 4:13. The persons who send
greetings are mentioned only here in the
NT. 22. Lord Jesus Christ should be Lord
only (see ASV). Thy spirit is for Timothy,
primarily, and the you (plural) is for all
of Pauls readers, the Christians at Ephe¬
sus.

BIBLIOGRAPHY

For Bibliography see under 1 Timothy .

882

TITUS 1:1-2

THE EPISTLE TO TITUS

OUTLINE

(For the general introduction to this epistle, see Introduction to I Timothy.)

I. Salutation. 1:1-4.

II. Titus' mission: To set matters in order. 1:5—3:11.

A. The appointment and need of the teaching elder. 1:5-16.

1. Qualifications of elders. 1:5-9.

2. Need for elders to combat error. 1:10-16.

B. The pastoral work of the teaching elder. 2:1—3:11.

1. Application of sound doctrine to particular cases. 2:1-10.

2. Proclamation of sound doctrine: The grace of God. 2:11-15.

3. Demonstration of sound doctrine: The root and the fruit. 3:1-11.

TIT. Conclusion, emphasizing good’ works.

TITUS

CHAPTER 1

PAUL, a servant of God, and an apostle of
Jesus Christ, according to the faith of God's
elect, and the acknowledging of the truth
which is after godliness;

2. In hope of eternal life, which God, that
cannot lie, promised before the world began;

: 12-15.

COMMENTARY

1. Salutation. 1:1-4.

Paul's first utterance in his epistles re¬
veals his point of view and attitude. 1.
Servant of God is put forward here, but
coupled with it is the authority of apos-
tleship. In Romans, in II Timothy, and
here, the apostle states the two aspects
of his office together (Rom 1:1,5; II
Tim 1:1-3). Elsewhere he uses one or
the other alone. To the Philippians he
was a servant; to the Galatians and Co¬
rinthians, who needed rebuke and au¬
thoritative instruction, he was an apostle.
To Titus, who especially needed to be
armed with Paul's authority before the
Cretans, he is both servant of God and
apostle of Jesus Christ. The faith of God's
elect is the body of revealed truth and
promise that God's people have cherished
through the ages. Acknowledging. Knowl¬
edge (ASV). The idea is parallel to the
faith just mentioned; both ideas are gov¬
erned by the according to. Both faith and
knowledge have their basis in a factual
message that can be known and believed.
Truth has the implication of “God's faith¬
ful revelation,” so that Jesus Christ could
say, “I am . . . the truth.” It is accord¬
ing to godliness, a word of frequent oc¬
currence in the Pastoral Epistles (I Tim
3:16, note).

2. Hope is connected with Paul’s ser¬
vice and apostleship; he was an apostle
of hope, the hope of eternal life, which
God promised before the world began, to
our Saviour Jesus Christ (II Tim 1:9), to
be given to us through the message. 3.
Due times. Cf. I Tim 2:6. The eternal

883

TITUS 1:3-4

3, But hath in due times manifested his purposes come to fruition in the history

word through preaching, which is commit- of this world through preaching (the mes -

ted unto me according to the commandment Cf. I Tim 1:1. Paul was an apostle by

of God our Saviour; commandment; by commandment he re-

4. To Titus, mine own son after the com- ceived his message. Word is equivalent

mon faith: Grace, mercy, and peace, from sage, thing preached). Commandment.

God the Father and the Lord Jesus Christ to the promise of the preceding verse,

our Saviour. The idea is that God made good his

promise; he fulfilled his word in the Gos¬
pel. Saviour is the great comprehensive
word for Deliverer; both God and Christ
are so named. 4. Son. Or, child (ASV).
A term of affection used by Paul of Tim¬
othy, Titus, and Onesimus. The common
faith was shared by Paul, Titus, and all
Christians. The apostle may be using the
analogy of inheritance: the faith is an es-
. tate or trust belonging to all; Titus is

being entrusted with the administration
of it. Mercy is added only in the Pas¬
toral Epistles (see I Tim 1:2, note). From
governs both God and Lord: together
they constitute the one divine source of
all blessings: The ASV correctly omits
Lord: Christ Jesus our Saviour.

II. Titus' Mission: To Set Matters in
Order. 1:5-3:11.

A. The Appointment and Need of the
Teaching Elder. 1:5-16.

1) Qualifications of Elders. 1:5-9. 5.
For the possible order of events referred
to, see 3:12. Paul left Titus in Crete and
may have proceeded toward Nicopolis
in Epirus, near Dalmatia (II Tim 4:10),
where later Titus joined him and went
on to Dalmatia. Wanting implies things

884

TITUS 1:5-13

5. For this cause left I thee in Crete, that
thou shouldest set in order the things that
are wanting, and ordain elders in every city,
as I had appointed thee:

6. If any be blameless, the husband of one
wife, having faithful children not accused of
riot or unruly.

7. For a bishop must be blameless, as the
steward of God; not self-willed, not soon
angry, not given to wine, no striker, not
given to filthy lucre;

8. But a lover of hospitality, a lover of
good men, sober, just, holy, temperate;

9. Holding fast the faithful word as he
hath been taught, that he may be able by
sound doctrine both to exhort and to con¬
vince the gainsayers.

10. For there are many unruly and vain
talkers and deceivers, specially they of the
circumcision:

11. Whose mouths must be stopped, who
subvert whole houses, teaching things which
they ought not, for filthy lucre’s sake.

12. One of themselves, even a prophet of
their own, said. The Cretians are always
liars, evil beasts, slow bellies.

13. This witness is true. Wherefore re¬
buke them sharply, that they may be sound
in the faith;

left undone. Every city suggests an ex¬
tensive but rapid evangelization of the
island, leaving further organizational
work to be done. Elders or presbyters
here means the teaching elders or pastors,
judging from the context. This commis-.
sion in Crete did not give Titus dictatorial
power to appoint ministers. Rather, as
Paul and Barnabas ordained elders (Acts
14:23) who had been chosen by the peo¬
ple, so Titus was to do, keeping in mind
the proper qualifications. Paul gives three
general qualifications (v. 6), a list of nega¬
tives (v. 7), and a list of positive quali¬
fications (vv. 8,9). The whole section is
closely parallel to I Tim 3:2-4. 9. The
ASV is preferable in word choice and
order: holding to the faithful word which
is according to the teaching, that he may
be able both to exhort in the sound doc¬
trine , and to convict [as in Jn 16:8] the
gainsayers.

2) Need for Elders To Combat Errqr.
1:10-16. As verse 9 suggests, doctrine has
a double application: exhortation and
conviction — to instruct believers, and to
convict gainsayers. 10. Unruly. Used here,
in 1:6 and in I Tim 1:9. The suggestion
is of willful unbelief and rejection of
truth. Vain talkers and deceivers (cf. re¬
lated verb in Gal 6:3). Used only here in
the NT. Circumcision. Unbelieving Juda¬
ism seemed to be moving into a more and
more complete rejection of the truth. At
a somewhat later time John spoke of
Jews who were of the “synagogue of
Satan” (Rev 2:9; 3:9). 11. Mouths must
be stopped. The principal end of contend¬
ing for the faith (Apologetics) is to ex¬
hort and convict. The evidence should be
so clearly presented that rejecters should
at least be left without an excuse or an¬
swer. In Crete the situation was aggra¬
vated by the avaricious Judaizers and
other false teachers, who subverted whole
households in their desire to win favor
and financial gain.

L2. The rebuke is severe, but it comes
from one of the Cretans’ own number.
Paul did not object to using fragments
of truths gleaned from heathen authors
(Acts 17:28; I Cor 15:33). Slow bellies
equals idle gluttons (ASV). 13. This wit¬
ness is true. Paul presumably had been
on the island for a time and could en¬
dorse the statement. Since the Cretans
were liars, and were rejecting truth, their
message had to be refuted. But also Titus
was to rebuke sharply (same word as
“convince” in v. 9) those professing be¬
lievers who listened and believed. This

885

TITUS 1:14-2:9

14. Not giving heed to Jewish fables, and
commandments of men, that turn from the
truth,

15. Unto the pure all things are pure: but
unto them that are defiled and unbelieving is
'nothing pure; but even their mind and con¬
science is defiled.

16. They profess that they know God; but
in works they deny him, being abominable,
and disobedient, and unto every good work
reprobate.

CHAPTER 2

BUT speak thou the things which become
sound doctrine:

2. That the aged men be sober, grave,
temperate, sound in faith, in charity, in pa¬
tience.

3. The aged women likewise, that they be
in behavior as becometh holiness, not false
accusers, not given to much wine, teachers of
good things;

4. That they may teach the young women
to be sober, to love their husbands, to love
their children,

5. To be discreet, chaste, keepers at home,
good, obedient to their own husbands, that
die word of God be not blasphemed.

6. Young men likewise exhort to be sober-
minded.

7. In all things showing thyself a pattern
of good works: in doctrine showing uncor¬
ruptness, gravity, sincerity,

8. Sound speech, that cannot be con¬
demned; that he that is of the contrary part
may be ashamed, having no evil thing to say
of you.

9. Exhort servants to be obedient unto
their own masters, and to please them well
in all things; not answering again;

makes it clear that Paul here turns his
attention from the unbelievers to the pro¬
fessing Christians. 14. Fables. Myths.
Commandments of men is reminiscent of
Mt 15:9, and its source in Isa 29:13.
False authority and fear of men is in¬
volved in rejection of the truth of God.

15. Here the teaching is parallel to
that of I Tim 4:2-5. All things is to be
taken in context as equivalent to “every
creature of God” (I Tim 4:3,4). For those
who reject Gods sovereignty, and wor¬
ship the creature, all things are defiled,
even their mind and conscience. 16. Pro¬
fess (cf. II Tim 3:5). The works are the
decisive evidence of the condition of the
heart (Mt 7:20; I Jn 4:20). Reprobate.
Unfit for any good work.

B. The Pastoral Work of the Teaching
Elder. 2:1-3:11.

1) Application of Sound Doctrine to
Particular Cases, 2:1-10. The instruction
of this chapter is addressed to Titus di¬
rectly in verses 1,7,8,15; but through
Titus Paul was instructing the whole
church of Crete. His central theme is
sound doctrine applied, resulting in good
works. (1) To Titus (v. 1) the primary
responsibility was to preach and teach
the truth, that which was in accord with
sound doctrine (healthful; see 1:9,13;
2:1; and the adjective in 2:8). The use
of this word in the Pastorals, always in
connection with doctrine, shows Paul’s
emphasis on correct teaching. (2) To aged
men (v. 2), who were actually or po¬
tentially teachers, life and doctrine were
to stand together. This is an important
consideration with each of these classes
of people. Additional counsel is given in
I Tim 5:1. (3) To aged and young wom¬
en (vv. 3-5) considerable emphasis is
placed on the foundation of the home.
The details are reminiscent of Prov 31:
10-31. The honor of the Word of God
is the supreme sanction for right conduct.

(4) To young men (vv. 6-8) the key
virtue singled out for emphasis is sober-
mindedness or discretion, as in the case
of young women (v. 5). The same em¬
phasis is seen in the exhortations to
young men in Proverbs (1:4; 2:11; 3:21;
5:2). To Titus himself the apostle gives
the appropriate admonition for a young
man and minister (Tit 2:7,8). The con¬
stant challenge of properly instructing un¬
believers is included. (5) To servants (vv.
9,10) two common faults are singled out:
answering again, contradicting or dis¬
puting; and purloining, stealing (used

886

TITUS 2:10-14

10. Not purloining, but showing all good
fidelity; that they may adorn the doctrine of
God our Saviour in all things.

11. For the grace of God that bringeth
salvation hath appeared to all men,

12. Teaching us that, denying ungodliness
and worldly lusts, we should live soberly,
righteously, and godly, in this present world;

13. Looking for that blessed hope, and the
glorious appearing of the great God and our
Saviour Jesus Christ;

14. Who gave himself for us, that he
might redeem us from all iniquity, and pu¬
rify unto himself a peculiar people, zealous
of good works.

only of Ananias and Sapphira in Acts 5:
2,3). Fidelity is the word frequently
used for faith in the NT.

Paul epitomizes the whole section, in¬
deed the entire epistle, when he points
out that good works adorn the doctrine
of God our Saviour. James said that faith
(doctrine) without (good) works is dead,
just as the body without spirit is dead
also. It is a most ennobling thought that
our good works adorn the testimony of
our God (Mt 5:16).

2) Proclamation of Sound Doctrine:
The Grace of God. 2:11-15. Grace (Pas¬
torals: I Tim 1:14; II Tim 1:9; 2:1; Tit
3:7) is always the great key word in sal¬
vation. That bringeth salvation is all one
word, meaning "saving.” All men sounds
the universal, evangelistic note so prom¬
inent in the Pastorals. It appeared in
Jesus Christ (II Tim 1:10). All God's
promises and saving work from the be¬
ginning of the race have revealed his
race; all his blessings and gifts have
een designed to lead men to repentance
(Rom 2:4).

12. Teaching. Grace saves, but also
teaches and trains in sober and godly
living. Denying. The same strong decisive
rejection that refuses grace (I Tim 5:8;
II Tim 2:12; 3:5; Tit 1:16). Soberly,
righteously, and godly. These three words
skillfully reiterate the theme of all the
Pastorals. Present world. Used once in
each of the Pastorals (see I Tim 6:17; II
Tim 4:10). These words show the basic
orientation of Pauls thought— life con¬
sists of this world, as well as the world
to come.

13. Paul expresses the rest of the
thought by the great event of the world
to come: the coming of Christ. Hope . . .
appearing is one concept, as in the ASV:
the blessed hope ana appearing . God
. . . Saviour is correctly translated: “our
great God and Saviour Jesus Christ” (ASV
margin). Again two ideas form one con¬
cept, much as do the compound divine
names of the OT. 14. Who gave himself
for us. The atonement has both the par¬
ticular reference to the elect and the uni¬
versal reference to all (see note on I Tim
2:6). Redeem. Ransom or deliver by pay¬
ment of a price (used in Lk 24:21; I
Pet 1:18; and here). Purchase is stressed
in the atonement (cf. Gal 3:13; Rev 5:
9). Deliverance from guilt and condemna¬
tion is not foremost here, but rather de¬
liverance from ungodly walk. Thus the
peculiar mark of God's people appears—
their zeal for good works. Peculiar is used

887

TITUS 2:15-3:5

15. These things speak, and exhort, and
rebuke with all authority. Let no man de¬
spise thee.

CHAPTER 3

PUT them in mind to be subject to prin¬
cipalities and powers, to obey magistrates, to
be ready to every good work,

2. To speak evil of no man, to be no
brawlers, but gentle, showing all meekness
unto all men.

3. For we ourselves also were sometime
foolish, disobedient, deceived, serving divers
lusts and pleasures, living in malice and
envy, hateful, and hating one another.

4. But after that the kindness and love of
God our Saviour toward man appeared,

5. Not by works of righteousness which
we have done, but according to his mercy he
saved us, by the washing of regeneration,
and renewing of the Holy Ghost;

in the LXX of Ex 19:5. This and the
word translated * peculiar” in I Pet 2;9
both imply a possession or purchase.
Good work are the fruit of the Spirit,
the seal of God’s ownership.

15. These things speak. The grace of
God is the basis of good works, out it is
essential for the minister continually to
proclaim this grace, exhorting and reprov¬
ing, with the authority of Gods Word.
Let not our ministry be such as would
give men reason to despise us.

3) Demonstration of Sound Doctrine:
The Root and the Fruit. 3:1-11. Paul
here introduces another paragraph dis¬
cussing righteous living, which, he de¬
clares, should be inspired by the example
of our own unworthiness and God’s deal¬
ing with us in kindness and love. He
makes it clear (v. 8) that the intention of
Christian doctrine is that believers
should demonstrate good works. The
grace of God is the root; the good works
are the fruit. It is not surprising, then,
that we find here another remarkable
doctrinal summary (paralleling the one
in the last chapter on the grace of God).
This gem, this brilliant description of
God’s goodness to us (vv. 4-7^, is placed
in the setting of the believer s responsi¬
bility to demonstrate good works before
men.

Paul’s first emphasis falls on civic and
public virtues and duties. There is also
a brief added note about the government
of the church (w. 9-11) which supple¬
ments 1:5-16. 1. Principalities. Rather,
rulers (ASV). Powers. Authorities (ASV).
Obey magistrates should read, be obedi¬
ent (ASV). The same verb is used in Acts
5:29,32. 2. The virtues listed are similar
to those commanded previously, but are
here oriented to the unbelieving world.
3. We ourselves also. Paul never lost his
memory of what he once was, and it
moved him to compassion for the lost. 4.
Kindness and love are used only here
and in Acts 28:2. Pity is also suggested
by the context. These graces appeared su¬
premely in Christ, though they are man¬
ifested in all God’s natural benevolences
(Acts 14:17). This whole passage forms
a balance and complement to Tit 2:11-
14. 5. Works of righteousness. The ASV
gives it correctly: Not by works done in
righteousness , which [works] we did
ourselves. This eliminates all works what¬
soever; not only those done by an un¬
saved man in self-righteousness, but also
the works done in true righteousness.
Over against all works is the free mercy

888

TITUS 3:6-11

6. Which he shed on us abundantly
through Jesus Christ our Saviour;

7. That being justified by his grace, we
should be made heirs according to the hope
of eternal life.

8. This is a faithful saying, and these
things I will that thou affirm constantly, that
they which have believed in God might be
careful to maintain good works. These things
are good and profitable unto men.

9. But avoid foolish questions, and geneal¬
ogies, and contentions, and strivings about
the law; for they are unprofitable and vain.

10. A man that is a heretic, after the first
and second admonition, reject;

11. Knowing that he that is such is sub¬
verted, and sinneth, being condemned of
himself.

of God, exhibited in the work of the
Spirit. Washing . . . renewing. The Holy
Spirit renews us in regeneration. These
two ideas are closely linked together as
two ways of expressing the one work of
the Spirit. 6. Shed on us. Poured out.
The symbolism of water is often used of
the Spirit. Jesus is the one through whom
the Spirit is given (Jn 4:10; 7:37).
Abundantly. Richly. The Spirit is true
riches in that he is the earnest of our
inheritance and the source and creator
of all blessings. 7. That gives the result
of the gift of the Spirit: “so that in being
justified by his grace, we become heirs
according to the hope, eternal life.”

8 a. Faithful saying. This is one of
the noteworthy sayings of the Pastorals
(I Tim 1:15; 3:1; 4:9; II Tim 2:11, note).
It not only gives weighty emphasis to the
doctrinal statement just uttered (w. 4-7),
but it also calls attention to the succinct,
powerful restatement of the message of
the whole epistle which follows. Affirm
constantly is one emphatic verb used only
in I Tim 1:7 and here. The inculcation
of Gospel truth requires patient repeti¬
tion. They which have believed . . . main¬
tain good works. The grace of God, pro¬
ducing faith, comes first; good works
should follow: the root and then the
fruit. 8 b,9. Good and profitable of verse
8 contrasts with unprofitable and vain of
verse 9, where the Apostle lists things
that distract attention from the truth.
These should be avoided, as should also
those individuals who, having been ad¬
monished by the church, still perversely
cling to them. 10. Heretick is used either
in the strict sense or of one causing di¬
vision. Admonition is a most important
aspect of church discipline. The noun is
used here, in I Cor 10:11, and in Eph
6:4; the verb in Acts 20:31; Rom 15:14;
I Cor 4:14; Col 1:28; 3:16; I Thess 5:
12,14; II Thess 3:15. 11. Subverted con¬
notes “permanently turned,” “set on a
wrong course.” Sinneth implies willfully
sinning, as in Heb 10:26. Condemned of
himself. Such a one, who has received
knowledge of the truth and stubbornly
rejected it, is himself the witness that he
has twice rejected an earnest explanation
and appeal.

889

TITUS 3:12-15

12. When I shall send Artemas unto thee,
or Tychicus, be diligent to come unto me to
Nicopolis: for I have determined there to
winter.

13. Bring Zenas the lawyer and Apollos
on their journey diligently, that nothing be
wanting unto them.

14. And let ours also learn to maintain
good works for necessary uses, that they be
not unfruitful.

15. All that are with me salute thee. Greet
them that love us in the faith. Grace be with
you all. Amen.

It was written to Titus, ordained the first bishop of the
church of the Cretians, from Nicopolis of Macedonia.

III. Conclusion, Emphasizing Good
Works. 3:12-15.

After a few personal notes, Paul gives
the final reiteration of the main burden
of his letter—that the believers should be
careful to maintain good works. 12. Ar¬
temas is not mentioned elsewhere; Tychi¬
cus appears in Acts 20:4; Eph 6:21; Col
4:7; II Tim 4:12. Nicopolis is in Epirus.
Titus is instructed to join the apostle
there (II Tim 4:10, note). 13. Zenas ap¬
pears only here. Apollos was an Alexan¬
drian; it is possible that the journey al¬
luded to was to Alexandria by way of
Crete. 14. Maintain may mean “to be
concerned with,” but as used elsewhere in
the Pastorals, it means “to lead or rule.”
There is the suggestion that Christians
should be in the lead in doing good
works. 15. Grace. This is the character¬
istic conclusion of all Paul's epistles (see
comment on I Tim 6:21).

BIBLIOGRAPHY

(For bibliography, see under I Timothy)

890

THE EPISTLE TO PHILEMON

INTRODUCTION

The Occasion and Theme . Paul wrote
this letter on behalf of Philemon's slave,
Onesimus, who, after escaping from his
master, had been converted under Pauls
ministry. A recent conjecture of the noted
contemporary writer, John Knox (Phile¬
mon Among the Letters of Paul), makes
Archippus the slave owner (and principal
addressee of the letter) and Philemon
merely an overseer of the churches in
Lycus Valley. The traditional view, how¬
ever, which considers Archippus the son
of Philemon and Apphia, remains the
more convincing.

In the providence of God several fac¬
tors were important in the church's recog¬
nition of this letter not merely as the
private correspondence of Paul, but as
apostolic teaching to be received as Scrip¬
ture: (1) “The church” is included in the
address. (2) The master-slave relationship
posed a problem important for the whole
of the church, not only for Philemon

personally. (Philemon was not the only
slaveholder in the Colossian church; cr.
Kyrioi, Col 4:1.) By returning the slave,
who, after absconding, had become a
Christian and a servant to Paul, the apos¬
tle not only instructs us concerning the
principles governing the relations of
Christian brothers but reminds us that
these ^principles are not to be realized
“by compulsion, but by your own free
will” (Phm 14, RSV). In Christ there
is a completely new frame of reference
that transforms all earthly relationships:
brotherhood is the focus upon which all
other relationships must be evaluated.
Paul does not direct a polemic against
slavery, but in the course of the passing
centuries, the Christian faith has come
to view the practice of slavery as incom¬
patible with the principles Paul here enun¬
ciates. For the origin and date of the
letter, see Introduction to Colossians.

OUTLINE

I. Introduction. Phm 1-3.

II. Thanksgiving. Phm 4-7.

III. Paul's appeal for Onesimus. Phm 8-21.

IV. Conclusion. Phm 22-25.

891

PHILEMON 1:1-8

PHILEMON

PAUL, a prisoner of Jesus Christ, and Timo¬
thy our brother, unto Philemon our dearly
beloved, and fellow laborer,

2. And to our beloved Apphia, and Ar-
chippus our fellow soldier, and to the church
in thy house:

3. Grace to you, and peace, from God our
Father and the Lord Jesus Christ.

4. I thank my God, making mention of
thee always in my prayers,

5. Hearing of thy love and faith, which
thou hast toward the Lord Jesus, and toward
all saints;

6. That the communication of thy faith
may become effectual by the acknowledging
of every good thing which is in you in Christ
Jesus.

7. For we have great joy and consolation
in thy love, because the bowels of the saints
are refreshed by thee, brother.

8. Wherefore, though 1 might be much
bold in Christ to enjoin thee that which is
convenient,

COMMENTARY

I. Introduction. Phm 1-3.

1. In contrast to the more usual term,
“apostle,” Paul’s designation of himself as
prisoner for Jesus Christ (RSV; cf. v. 13)
has a direct bearing on the theme of the
letter (see on Col 4:18). 2,3. The ad¬
dressee was not only this Christian fam¬
ily, but the church in their home. It was
customaiy, and sometimes necessaiy, for
die local churches to assemble in the
home of one of the members (cf. Acts
18:7).

H. Thanksgiving. Phm 4-7.

4,5. In Paul’s prayers the mention of
Philemon (sou) always brought to the
apostle’s lips a word of thanksgiving.
Philemon was characterized by love and
faith: these attitudes were directed pri¬
marily toward (pros) Christ but found
their outworking in (eis) the church (cf.
J. B. Lightfoot, St. Paul's Epistles to the
Colossians and to Philemon , in loco).
6,7. To be effectual, the communication
or sharing (RSV) of faith must be
in knowledge (epigndsis ; see on Col
1:9; 2:1-3); i.e., a believer must have
proper perception of the good that he
has in Christ. The verse is difficult; com¬
pare Moule’s discussion (C. F. D. Moule,
The Epistles to Colossians and Philemon).
Philemon’s ministry was energized by his
apprehension of Christian love and truth.
Paul rejoices in thils and desires that this
motivation may influence Philemon’s at¬
titude toward his runaway slave. Bowels
(splagchna; cf. w. 12,20). The inmost
feelings, “the very self’ (Moule).

Hi. Paul’s Appeal for Onesimus. Phm

8 - 21 .

8,9. Paul refrains from invoking apos¬
tolic authority to enjoin Philemon to do

892

PHILEMON 1:9-14

9. Yet for love's sake I rather beseech
thee, being such a one as Paul the aged, and
now also a prisoner of Jesus Christ.

10. I beseech thee for my son Onesimus,
whom I have begotten in my bonds:

11. Which in time past was to thee un¬
profitable, but now profitable to thee and to
me:

12. Whom I have sent again: thou there¬
fore receive him, that is, mine own bowels:

13. Whom I would have retained with
me, that in thy stead he might have minis¬
tered unto me in the bonds of the gospel:

14. But without thy mind would I do
nothing; that thy benefit should not be as it
were of necessity, but willingly.

the convenient, i.e., the proper, thing.
Rather, he appeals to his friend in love,
as one who has grounds to be heard: he
is Paul, “an ambassador” (presbytes) and
now a prisoner for Jesus Christ. Al¬
though presbytes means strictly aged or
old man, here the variant spelling and
meaning is probably correct (cf. Eph
6:20). Whether the apostle is distinguish¬
ing between apostolic authority and the
kind of authority exercisable by other
Christian leaders is uncertain. In any
case, he does illustrate the most effective
way true Christian leadership can func¬
tion.

10,11, As elsewhere (I Cor 4:15; cf.
Gal 4:19) Paul refers to his convert as
begotten by him. Although a slave in a
Christian household, presumably Onesi¬
mus did not embrace the Christian faith
until as an escapee he came under the
influence of Paul. As a Christian, Onesi¬
mus, i.e.. Useful (a not uncommon
name for a slave in that time and
region), who formerly was useless, now
lived up to his name. John Knox specu¬
lates that Paul may have given the name
“Onesimus” to the slave at his conversion
(cf. Isa 62:2; Gen 17:5,15; 32:28; Acts
13:9). The custom of giving one a new
name at conversion exists among Chris¬
tians in non-Christian cultures today.

12. The verb translated sent back
(ASV) can have the technical judicial
meaning of “to refer a case,” i.e., to
allow Philemon himself to judge in the
matter of Onesimus* freedom (cf. Lk
23:7,11; Acts 25:21). But the ordinary
meaning is more probable here. Paul
equates sending the slave with sending
my very heart (RSV).

13,14. Onesimus had been of con¬
siderable help to Paul in his bonds or
imprisonment for the gospel. The apostle
desired to retain his services—services
which Philemon would have gladly ap¬
proved. But Paul, being sensitive to the
ethics of the situation, refused to pre¬
sume upon Philemon's love. He wanted
his friend to make up his own mind and
act willingly, without being manipulated
or forced into a corner. When a man

say no, his service is not genuinely Chris¬
tian. Did Philemon free Onesimus and
send him back to Paul? Did the former
slave become a minister and, later, bishop
of the church at Ephesus (cf. the letter
of Ignatius to the Ephesians, 1)? Knox
(in toe) and Harrison (P. N. Harrison,
“Onesimus and Philemon,” AThR, XXX-

893

PHILEMON 1: 15-21

15. For perhaps he therefore departed for
a season, that thou shouldest receive him for
ever;

16. Not now as a servant, but above a
servant, a brother beloved, specially to me,
but how much more unto thee, both in the
flesh, and in the Lord?

17. If thou count me therefore a partner,
receive him as myself.

18. If he hath wronged thee, or oweth
thee aught, put that on mine account;

19. I Paul have written it vrith mine own
hand, I will repay it: albeit I do not say to
thee how thou owest unto me even thine
own self besides.

20. Yea, brother, let me have joy of thee
in the Lord: refresh my bowels in the Lord.

21. Having confidence in thy obedience I
wrote unto thee, knowing that thou wilt also
do more than I say.

Ill (Oct., 1953) think so. While no cer¬
tain answer can be given to these ques¬
tions, the supposition raised by them is
appealing.

15,16. Season. Literally, for an hour.
An insignificant loss resulted in an im¬
measurable gain. For ever. Permanently .
The term is reminiscent of the provision
for voluntary slavery in Ex 21:6 (cf. SBK,
IV, 746; Lev 25:46). But no longer is *
the relationship to be viewed in terms
of master and servant. To be a Christian
is to be a brother to other believers. And
this is the determinative factor in all
other human relationships, whether they
be in the flesh, i.e., on the natural plane,
’or in the Lord, i.e., on the spiritual plane,
in the sphere of the ‘new age* (see Intro¬
duction to Colossians). Yet, relations on
both planes must be carried on simulta¬
neously. Philemon was both brother and
master; Onesimus was both brother and
slave. Such dual relationships gave rise
to difficult problems within the early
church. And such problems still compli¬
cate the economic and social relations of
Christians today (I Tim 6:2; see on Col
3:11). •

17. Having related the story and hav¬
ing gently restated some Christian prin¬
ciples, Paul now makes a direct appeal:
“Receive Onesimus as you would myself
[cf. Mt 25:40; Acts 9:4]; for your sake
I would keep him in thy stead [Phm
13], but rather I send him to you in my
stead.” Partner (koindnon). Not only a
fellow Christian, but one with whom
many experiences had been shared.

18,19. Paul does not mention Onesi-
mus* actual offense, but it seems to have
been more than mere escape. Pauls of¬
fer to repay suggests that a monetary
loss was involved—through theft, embez¬
zlement, or perhaps simply careless
handling of funds. Thine own self. Ap¬
parently Philemon also was a convert of
the apostle. This gentle reminder was
designed to hush any demands for ‘jus¬
tice* and bring Philemon and Onesimus
closer together; they had the same spir¬
itual father.

20,21. By showing Christian love to
Onesimus, Philemon would refresh and
bring joy to Paul himself. On this note
the apostle rests his appeal in confidence
of a good response. More than I say.
This may refer to (1) giving Onesimus
his freedom or (2) returning him to Paul
(cf. vv. 13,14).

IV. Conclusion. Phm 22-25.

22. Pauls trust that he will be re-

894

22. But withal prepare me also a lodging:
for I trust that through your prayers I shall
be given unto you.

23. There salute thee Epaphras, my fel¬
low prisoner in Christ Jesus;

24. Marcus, Aristarchus, Demas, Lucas,
my fellow laborers.

25. The grace of our Lord Jesus Christ be
with your spirit. Amen.

Written from Rome to Philemon, by Onesimus a serv¬
ant.

PHILEMON 1: 22-25

leased from this imprisonment echoes his
sentiment in Phil 1:25,26 (see Introduc¬
tion to Colossians). Through your pray¬
ers. It is noteworthy that the apostle who
is most insistent about the sovereignty
of God (cf. Gal 1:15,16; Rom 8:29) is
equally convinced that God accomplishes
His purposes through human instruments.
The apostle does not request prayer; he
takes for granted that his 4 partner” (Phm
17) remembers him in his prayers.

23,24. See on Col 4:10-14,15-17.

25. Your (hymdn) spirit (cf. Gal 6:18;
II Tim 4:22). The plural reference is to
the whole group included in the saluta¬
tion (w. 1,2). Spirit appears to be a term
for the whole man—in his new age’
status or outlook (cf. I Pet 4:6; II Cor
2:13; '7:5; I Cor 2:11-16, Phillips).

BIBLIOGRAPHY

Harrison, P. N. “Onesimus and Phile¬
mon,” AThR , XXXII (October, 1953),
pp. 268-294.

Knox, John. Philemon Among the Letters
of Paul . Chicago: University of Chicago
Press, 1935.

Lightfoot, J. B. St. Paul's Epistles to the
Colossians and to Philemon. London:
The Macmillan Company, 1886.

Moule, C. F. D. The Epistles to Colos¬
sians and Philemon. Cambridge: The
University Press, 1958.

Mueller, J. J. The Epistles of Paul to the
Philippians and tc Philemon. Grand
Rapids: Wm. B. Eerdmans Publishing
Co., 1955.

Radford, L. B. The Epistle to the Colos¬
sians and the Epistle to Philemon. Lon¬
don: Methuen, 1931.

895

THE EPISTLE
TO THE HEBREWS

INTRODUCTION

Introductory Statement. The student
of this epistle must understand its unique¬
ness. It is like no other New Testament
epistle, and it poses problems that are
peculiar to itself. In form of construc¬
tion, in style, in argument, and in rela¬
tion to other books of the Bible, Hebrews
stands apart.

Its history has been one of contro¬
versy. It has been ignored, challenged as
to its authority, questioned as to canon-
icity, and studied relentlessly to deter¬
mine its authorship. More recently,
critical analysis has raised questions con¬
cerning certain portions of the epistle,
notably chapter 13. Whether this chap¬
ter was added in whole or in part or
whether it was a part of the original
letter is a problem currently under study.

Increased interest in the Hellenistic
period in relation to the history of civil¬
ization has also influenced the study of
the Epistle to the Hebrews. Some of the
mysteries of the epistle are now being
set against the Hellenistic culture of the
post-Alexandrian eastern Mediterranean
world. Some scholars feel that the per¬
sons for whom the Epistle to the
Hebrews was written were directly
influenced by Hellenistic culture, and
perhaps were thoroughly Hellenized.
Such a view tends to suggest possible re¬
visions of older views as to the recipients
of the epistle and its purpose.

It has been said that the Epistle to the
Hebrews is the least known of all New
Testament epistles. The close reason¬
ing, the sacrificial and priestly termin¬
ology, and the reigning idealism of the
author are given as the reasons (Purdy
and Cotton, Epistle to the Hebrews ,
Vol. XI, IB). This may be, but one thing
seems more certain. The Epistle to the
Hebrews is best comprehended when the
five books of Moses are familiar ground.
The inseparable tie of close reasoning
from the Levitical system links the Pen¬
tateuch to the Hebrews letter.

The problems posed by the book are
challenging. In sum, they concern its
authorship, readers, destination, date.

reason for having been written, and re¬
lationship to first century Christianity,
Judaism, and the Hellenistic culture.

Occasion of the Writing—Why Writ¬
ten. The classical formulation for the oc¬
casion of the epistle is as follows. Jewish
Christians, whether of a single congre¬
gation or in larger numbers and of
broader geographical spread, were in
danger of apostasy from Christ back to
Moses. This condition of apostasy was
an immediate danger (2:1), based upon
unbelief (3:12). Conduct intimated such
a possible going back (5:13,14). Neglect
of public worship (10:25), weakness in
prayer (12:12), a certain instability in
doctrine (13:9), refusal to teach others
as mature believers ought (5:12), and
neglect of the Scriptures (2:1) were
other symptoms of spiritual weakness.
The danger was that those who were
“holy brethren, partakers of the heavenly
calling” (3:1) might “fall away” (6:6)
or “depart from the living God” (3:12).

To forestall such a development, the
author of Hebrews stressed the superior¬
ity of Christ in a series of contrasts to
the angels, Moses, Aaron, Melchisedek,
and the Levitical system. The object of
such contrasts was to show the inferiority
of Judaism and the superiority of Christ.

As the writer develops his thoughts,
he weaves together three concepts. The
first is exhortation (13:22): the second
is a series of warnings, CESp in number
(2:1-4; 3:7-19r^T2; 10:26-31; 12:15-
17); and the third is consolation or as¬
surance, gathered arouiidji^JtilUught in¬
troduced in the word /'consider’) (3:1),
which reaches its culmination in the
phrase, “consider him that endured . .
(12:3). On the basis of these concepts,
the writer argues against the tendency
toward apostasy.

The line of reasoning developed by
the reader—hearers was attractive. If
following Christ brought persecution,
and the older way of the Jewish practice
did not, why not return to Judaism, re¬
tain a religion and at the same time be

896

HEBREWS

free from persecution? Attractive op¬
tions, to be sure. The answer to all this
is set forth in the Epistle to the He¬
brews, as the superiority of Christ is ar¬
gued point by point against the claims
of Judaism.

More recently, this classical view of
Hebrews has been questioned. Alexander
C. Purdy, in his introductory comment
to the Epistle to the Hebrews (IB, XI,
591,592), argues that this traditional
view is only inferred. He gives nine rea¬
sons against the traditional view and
then writes, “As it stands, then, Hebrews
is an argument for the finality of "Chris ¬

tianity resting on the valid loreshadow-
ing in the Old Testament institution of
sacrifice of the fundamental need for ac¬
cess to God, which has been brought out
of the shadows for all men, Jew and
Gentile alike, in the sacrifice of Christ/’
The marked Jewishness of Hebrews, ac¬
cording to Purdy, belongs to the form
rather than to the actual content of its
thought. He then goes on to argue that
the author of Hebrews was fighting a
Jewish-Christian form of Gnosticism a nd
Hellenism rather than Judaism as such,
but acknowledges that his view is still
only hypothetical.

If we concede to Purdy that the au¬
thor of Hebrews was writing against
Jewish-Christian Gnosticism centered in
a Hellenistic culture, it still seems neces¬
sary to face the fact that the main
the mes of the book have a Jewish char-
neter anTTargument. In fact, Hebrews
EJnds together the Old Testament and
the New Testament in the person and
work of Jes> > Christ. Hebrews might be
said to be tne logical extension of John
17 in that it serves to correlate the high
priestly prayer with the high priestly
ministry of Christ. As the prayer of John
17 records our Lord’s concern that be¬
lievers should be active in the world, so
it also records the petition, “. . . that
thou shouldest keep them from the evil
one” (Jn 17:15, ASV). The Hebrews
epistle tells of such keeping, under the
stresses and strains of persecution and of
temptation to apostatize. To encourage
such keeping, the author of Hebrews
balanced the doctrinal and the hortatory,
the pastoral and the practical, the word
of consolation and the word of exhorta-
tion.

Judaism, a “cradle of convenience”
for persecuted Christians of Jewish na¬
tionality, was thus opposed by contrast.
The writer determined to help these
early believers face the options with

knowledge of the difference between
Judaism and the work of Christ for and
in the believer. All of this was designed
to convince people under trial of the
superiority of Jesus Christ.

At the same time, this letter of en¬
couragement to first century believers
contains help for today. No other New
Testament epistle so clearly answers the
“why” of the sacrifice of Christ, and of
the redemption offered through this sac¬
rifice. No other New Testament epistle
so clearly links the twofold ministry of
Christ as the eternal Son of God and the
suffering Son of Man. Sin, guilt, atone¬
ment, and forgiveness are more fully
comprehended through the Hebrews
epistle. This writing also helps the
readers gain a better understanding of
Old Testament truths or incidents. Also,
the difference between Judaism and
Christianity becomes clear in the teach¬
ing of the Hebrews epistle.

Johannes Schneide r has written: “He¬
brews is very^ober in the appraisal of
the actual life of the churches. 11 knows
the dangers which threaten God’s peo¬
ple on this earth. Therefore it admon¬
ishes to hold fast to the faith and not be
disloyal to Christ” (The Letter to the
Hebrews , p. 8). With its emphasis upon
the priestly ministry of Christ, and the
privileges of the believer in relation to
Christ, and its strong admonitions to
develop a virile faith, Hebrews still
speaks today.

Date and Destination — To Whom
Written. A number of factors regulate
the date for the Epistle to the Hebrews.
The most important of these factors
seems to be the Jewish-Roman conflict
after a.d. 68 and the destruction of the
Temple in a.d. 70. Nothing is men¬
tioned concerning the conflict, the Tem¬
ple, or the destruction of Jerusalem. Be¬
cause of this silence, the letter is con¬
sidered to have been written before 68
or after 80. The earlier dating is pre¬
ferable, but must be looked at in re¬
lation to the mention of ^Timothy (13^
23) and the mention of “they of Italy”
(13:24). Also, the knowledge of Hebrews
shown in the Epistle of Clement of Rome
to the Corinthians (a.d. 95) has some
bearing upon the date of Hebrews and
perhaps upon its destination.

The argument for the late date of He¬
brews is best stated in the IB, Introduc¬
tion , XI, pp. 593,594. By a combination
of reasoned arguments and the use of I
Clement as a point of reference, the IB

897

HEBREWS

generalizes a date somewhere between
the late seventies and the very early
nineties, but then concludes that the ac¬
tual date is uncertain.

In contrast, Canon Farrar, Cambridge
Greek Testament (hereafter referred to
as COT), representing nineteenth cen¬
tury views, and Gleason L. Archer, in
The Epistle to the Hebrews, A Study
Manual, both argue for a date between
a.d. 64 and a.d. 68. The latter writer
then narrows this period of time to the
actual date of . 65 or 66 as the time most
reasonable, according * to internal and
external evidence. All views of the date
of the epistle stress the importance of the
silence of the letter concerning events
at Jerusalem in the sixth decade of the
first century.

As for destination, three primary
theories have prevailed, each of them
pointing to a major city in the Roman
and Mediterranean world. Some add a
fourth view, which is really a modifica¬
tion of one of the main theories.

(1) Jewish Christians in and around
Jerusalem were the recipients of the let¬
ter.

(2) It was sent to Jewish Christians
who lived in Alexandria. This view tends
to be held by those who support the ar¬
gument for a strong Alexandrian flavor
for the Hebrew letter.

(3) It was intended for a congrega¬
tion of Jewish Christians worshiping in
the city of Rome, who were under severe
trial and persecution. The “church at
Rome” view also tends to hold to the
“single congregation” theory, that the
original recipients of the letter were a
small congregation, or a “house church”
in Rome.

(4) A modification of (3). The con¬
gregation addressed in Hebrews was
small, but it might have been anywhere
in the Roman Empire, and not neces¬
sarily at Rome.

Cogent arguments are offered for all
views; all are beset with significant diffi¬
culties. The internal evidence of the let¬
ter itself contributes little in resolving
the issues between the various theories.
Jerusalem is mentioned by implication
(13:12) in a manner that would be
understood by all Hebrews. The refer¬
ence to Italy (13:24) is general and
therefore gives little actual aid in the
question of destination.

/ One tiling is clear. Those to whom thi t

fepistle was written were Hebrews by

YinHnrmP iVlnnt Itu nnrl P|]| jstians b ^- nrQ^

|fessionrAs Downer has suggested, He¬

brews were in view, and the Hebrew
point of view prevails (Arthur Cleveland
Downer, The Principles of Interpretation
of the Epistle of the Hebrews, p. 8).
These Hebrew Christians had suffered
losses, they had been much under trial
and difficulty, they had suffered reproach,
loss of privilege, persecution, ridicule,
and open hatred from fellow Jews. But
these conditions could have prevailed
anywhere in the Roman world of the first
century.

The fact is that all arguments and
theories have ingredients of possibility
and impossibility in almost equal meas¬
ure. Discussion of the problem of destina¬
tion may be examined at length in Farrar,
CGT; A. B. Davidson, The Epistle to the
Hebrews; Archer, The Epistle to the
Hebrews, A Study Manual; William
Manson, The Epistle to the Hebrews, An
Historical and Theological Reinterpreta¬
tion; and IB, XI. As for the present
weight of opinion, the “Jerusalem” theory
is defended best by William Leonard,
Authorship of the Epistle to the He¬
brews: Critical Problem and Use of the
Old Testament. The “Rome” and “sin¬
gle congregation” theory is best de¬
fended by William Manson (op. cit.),
who suggests that the files of corre¬
spondence of a Roman congregation first
held this letter of exhortation and warn¬
ing. But even this statement is conjec¬
ture.

Authorship — By Whom Written. Who
wrote the Epistle to the Hebrews still
remains the greatest single problem for
the student of this book. The suggested
authors are many, and opinions favoring
one possible author over another are
also many. The Apostle Paul, Apollos,
Barnabas, Luke, Timothy, Aquila and
Priscilla, Silas, Aristion, and Philip the
Deacon have all been proposed for au¬
thorship, with supporting arguments.
Examination of the tradition of the early
church and of the church Fathers, both
East and West, proves only that opin¬
ions vary.

The epistle itself does not name an
author or even hint at one. Two main
views have predominated in establishing
its authorship. (1) The Pauline author¬
ship. The argument supporting this view
is also expanded to include a possible
unknown writer who had been instructed
and influenced by the Apostle Paul, and
so gave Hebrews a distinctly Pauline
cast. (2) The Alexandrian tradition and
influence, based upon the use of the Old

898

HEBREWS

Testament mainly in a typological man¬
ner. The reasoning here traces certain
of the analogies of Hebrews to like anal¬
ogies in the work of Philo of Alexan¬
dria. This is a view held by few at the
present time. As noted in SHERK, II,
877, the influence of Philo upon the au¬
thor of Hebrews is discounted by most
scholars, while at the same time his in¬
fluence upon the Alexandrian Fathers is
generally acknowledged.
f The Pauline authorship argument rests
strongly upon the last chapter (13) of
the epistle. The personal quality of this
chapter is typical of the Apostle Paul,
as is the epistolary style. The references
to Timothy and to Italy (13:23,24) are
seemingly direct links to the apostle. In
addition, there is marked similarity be¬
tween the language of this book and that
of recognized Pauline letters (e.g., 1:4;
f 2:2; 7:18; 12:22); and the Christological
argument is like that of Paul elsewhere.
Much of this argument is inferential, and
the same similarities could be noted of
any Christian teacher of the early days
of Christianity. In support of the Pauline
authorship perhaps no work surpasses
the definitive work of William Leonard
in his Authorship of the Epistle to the
Hebrews: Critical Problem and Use of
the Old Testament.

Weighing against Pauline authorship
are the following considerations: (1) fail¬
ure of the book to name the Apostle Paul
specifically, as is done in the recognized
Pauline epistles; (2) the use of lan¬
guage that rises above the Pauline norm
in construction, use, and style; and (3)
logical development of the argument,
which is not characteristically Pauline.
The rhythm of Hebrews is rhetorical and
Hellenic, and the style, in general, is
much more calm and reasoned than the
Apostle’s style usually is.

As for doctrinal differences, these are
evident in (l)the treatment of faith, (2)
the eschatological view of chapter 12,
(3) the applied use of the Mosaic code,
and (4) the concept of the sanctuary.
Leonard even points out that the habit
of regarding the Old Testament Scrip¬
tures as an “arsenal of types” (op. cit .,
p. 19), is not characteristic of the Paul¬
ine literature.

But what is known of the author? He
was a man of considerable knowledge of
the Scriptures, a Biblical theologian who
thought in terms of redemptive history,
and a person acquainted with the Greek
Old Testament (LXX). Though a Jew,
he was thoroughly familiar with Hellen¬

istic culture as well as with Jewish tra¬
dition. He was an independent thinker
who may have been influenced by the
Apostle Paul and by the Alexandrian
thinkers. He originated a unique literary
form, quite different from that of other
New Testament writings.

He was completely devoted to his sub¬
ject of explaining the relationship of Juda¬
ism to Christianity, arguing constantly
for the absolute superiority of the latter.
Perhaps he was a preacher-teacher, fa¬
miliar with the speaker-hearer relationship
and thus committed to the exhortation-
explanation-warning style which he used
so effectively. In his use of this method,
he exhibits more than passing acquaint¬
ance with the thinking of the Apostle
Paul.

Notwithstanding all this, the actual
identity of the author remains unknown.
In conclusion, perhaps Origen (third
century) as quoted by Eusebius (fourth
century) can hardly be improved on in
regard to his statement of the problem:

The style of the Epistle with the title,
“To The Hebrews,” has not that vul¬
garity of diction which belongs to the
apostle, who confesses that he is but
common in speech, that is, in his
phraseology. But that this epistle is
more pure Greek in the composition
of phrases, every one will confess who
is able to discern the difference of
style. Again, it will be obvious that
the ideas of the epistle are admirable,
and not inferior to any of the books
acknowledged to be apostolic. Every
one will confess to this, who atten¬
tively reads the apostles writings.

Then Eusebius adds, or includes:

But I would say, that the thoughts are
the apostles, but the diction and
phraseology belong to some one who
has recorded what the apostle said,
and as one who noted down at his
leisure what the master dictated. If
then, any church considers this epistle
as coming from Paul, let it be com¬
mended for this, for neither did those
ancient men deliver it without cause.
But who it was that really wrote the
epistle, God only knows (Eusebius,
Ecclesiastical History).

Tradition and the Early Church — Ac¬
ceptance of What Was Written. The first
mention of the Epistle to the Hebrews
outside of the New Testament appears
in the Epistle to the Corinthians written
by Clement of Rome. Hebrews was

899

HEBREWS

known to both the Eastern and Western
churches, but seems to have been less
well known in the West until after the
fourth century. The Alexandrian Fathers
were actively interested in the problems
of Hebrews, and both Clement of Alex¬
andria and Origen commented upon the
epistle and discussed it at length. The
title “To The Hebrews” appeared by the
end of the second century, and has been
commonly used since.

From the outset, Hebrews has been
accepted as being in the canon. No an¬
cient authority, except Tertullian, failed
to include this epistle in the New Testa¬
ment canon.

At the end of the fourth century the
West became more actively interested
in the epistle, with Jerome in his Epistle
129 plainly stating that he unquestion¬
ably accepted Hebrews in the New Tes¬
tament canon. This view was consistently
held by medievalists, and humanist schol¬
arship adopted it. Erasmus, the humanist
scholar, and Luther, the Reformationist,
both accepted Hebrews as being in the
New Testament, though they disagreed
as to the authors identity. Post-Reforma-
|/tion scholarship has not challenged the
canonicity of Hebrews successfully, but
has been more occupied with the ques-
j tion of authorship.

The Argument of the Epistle — Theme
of the Writer. The thesis of the writer of
Hebrews seems to be captured in two
main ideas, which are explained and il¬
lustrated in the logic of the argument.
The first idea is expressed in the word
“-consider .” used in 3:1 and 12:3. In
each instance the admonition is to con¬
sider Christ. In 3:1, he is to be con¬
sidered as the “Apostle and High Priest
of our confession,” and in 12:3 he is to
be considered as the one who endured,
as the ultimate example of the faith life.
By the term “consider,” the writer means
reflect, study, exami ne attentively, think

on with care. Note that the believers are

reminded to consider Christ himself, and
not merely the logical reasons why he
should be considered, as set forth in the
Hebrew letter.

Through the reasoning of the epistle,
the readers are led to “consider him” in
his priesthood and sacrifice. The con¬
trasts drawn throughout the letter estab¬
lish conclusively the superiority of. Christ
over angels, Moses, Aaron, Melchisedek,
the Levitical system, and finally even
over the greatest examples of the faith
life that the Old Testament records (cf.

Heb 11) . As the priest of God and as
the sacrifice acceptable to him, Christ
now speaks from within the sanctuary,
guaranteeing to every believer an en¬
trance into the very presence of God,
and an immediate hearing for petitions
and requests (4:14-16).

The second idea is found in the word
exhortation (paraklesis), with its comp an -
ion verb, “I exhort” (13:22) . This has
been callecl the informal title of the He¬
brews letter. Farrar (CBSC) suggests
that all of the information in the epistle
is to serve the purpose of exhorting the
readers. The persecution, trials, and diffi¬
culties would be made easier if these
Christians, who were also Jews, would
“consider him” (12:3), and “bear with
the word of exhortation” (13:22, ASV).
The supporting argument to this two¬
fold or two-part theme is then built up
by the Christianity-superior-over-Judaism
argument to which the exhortation is di¬
rected.

The whole purpose of this letter was
to inform the discouraged Christians and
also to encourage them, and to support
both approaches by innumerable exam¬
ples both of Christ and of those who had
successfully lived by faith. Central to the
whole, the writer placed the eternity
(therefore unchangeableness) of the
priesthood of Christ, “after the order of
Melchisedek” (ch. 7).

The Authors Ideas and Concepts:
Sources and Use. Distinctive form and
style (see next section of this Introduc¬
tion) set Hebrews apart from other New
Testament epistles. The author employs
method, organization, and technique un¬
like those of any other New Testament
writer. He also expresses ideas and com¬
binations of thoughts and events peculiar
to himself. Since the main thrust of the
epistle is practical, to achieve practical¬
ity, he brings all of his theological con¬
cepts into this special frame of reference
of exhortation, warning, and comfort.
His concentration is upon those theo¬
logical ideas and concepts he regards as
significant. His reasoning in behalf of the
readers is that this is what this com¬
munity of believers needs above all else
to make them strong in faith.

He approaches these ideas as a speaker
would approach them, building one truth
upon another in support of the main
arguments. Interspersed are the warn¬
ings, which seem particularly designed
to impress the hearers (readers) with
the consequences of failing to compre-

900

HEBREWS

hend the truth concerning Christ.

Considerable literary skill is demon¬
strated by the author. Evidently his
background gave him a sense of propor¬
tion in literary composition. His Greek
is perhaps the best in the New Testa¬
ment, comparable to that of Luke. Cul¬
tural depth and familiarity are also
evident. The writer seems to realize and
reflect the influence of the Greek way of
life (Hellenization) upon Judaism and
upon the Mediterranean world.

In actual expressed ideas, the writer
bases his theological discussion on the
Scriptures and develops it by setting the
shadowy realm of earth against the realm
of reality, or heaven. The Old Testament
or Scriptural source he used was the
Greek version or LXX. In some instances
the word used in the LXX does not even
appear in the Hebrew text as we
have it. In proving that the heavenly
realm is the realm of reality, the author
makes all possible passages apply to
Christ. The entire Old Testament, as
the writer of the Hebrews uses it, is a
continuous exposition revealing the per¬
son and work of the Lord Jesus Christ.
Access to the heavenly realm and un¬
derstanding of the heavenly realm are
also in Christ.

The author of Hebrews is the only
New Testament writer who discusses cer¬
tain of the subjects he takes up. No other
writer, for instance, discusses the sig¬
nificance of Melchisedek (7:1-14). A
new estimate of the patriarchs is also
supplied in chapter 11. Some aspects of
Moses’ life are stressed in Hebrews
which are not mentioned elsewhere.
The subject of repentance is ap¬
proached differently (12:17), as is the
subject of deliberate sin (10:26). Many
of the individual concepts of the author
have posed problems of interpretation to
later generations.

The most highly developed of all the
ideas in Hebrews is that of the priest¬
hood of Christ. Unique to the epistle, it
is the most important concept to be
grasped. In presenting this concept,
three “sources” are apparent: (1) The
Old Testament institution of the priest¬
hood and sacrifice, or Levitical system;
(2) Judaism; and (3) primitive or apos¬
tolic Christianity. Whatever other influ¬
ences there may have been, these three
are paramount.

As priest, Christ was divinely called,
and is one with humanity (2:14-18;
4:15,16; 5:1-3). He met the needs of
the people (2:17,18). He opened the

way into the presence of God (10:19,20),
and made available the “sanctuary” (AV,
heavens) and the “throne of grace”
(4:14-16). He became the perfect and
final sacrifice (10:18). Because of the
priestly ministry of Christ, the believer
has strength of faith and the privilege
of worship. Perhaps no book in the New
Testament better sets forth fellowship
with God through worship than does
Hebrews.

The Christology of Hebrews is rich,!
but it is mainly set forth in the ministry
and function of Christ as priest. Christ
is first presented as the revealer of God
(1:1) and the agent of creation (1:1-4).
The significance of the word charakter
(AV, express image) in 1:3 should not be
missed. After this preliminary statement
or prologue, the Christology flows quickly
into the main argument of the priestly
ministry of Christ.

The ethical teaching of Hebrews is of
the highest standard and fully Christian,
though general in the main body of the
argument. Only in chapter 13 does the
ethical teaching become specific and
pointed. Brotherly love (13:1), kindness
to strangers (13:2), kindness to the less
fortunate (13:3), honorable marriage
relationships (13:4), a right attitude
toward material wealth (13:5), honor to
overseers (13:7,17), doing good (13:16),
are there positively enjoined. In these
the Christian does not have a choice.
Much of the earlier ethical injunction in
the epistle is found in the priestly analogy,
and therefore is not as readily apparent
as in the Synoptics or in some of the
Pauline literature.

As for its practical value, Hebrews
rests solidly upon the unquestioned
premise that Christ meets the needs of
all men at all times (including those of
modern man). Men come to God
through Christ in every age. In this con¬
cept is expressed the unity of history as
lineal and redemptive, with God through
Christ working out man’s destiny ac¬
cording to His plan and will. Hebrews
does not set up a philosophy of history
different from that of the other books of
the New Testament.

Form and Style: The Authors Organ¬
ization and Methods . Only the section
from 13:17 to 13:25 qualifies Hebrews
as an epistle. But the literary genre of
the book constitutes a problem. It begins
like a treatise, continues like a sermon,
and ends like a letter. The present be¬
ginning is the only beginning the book

901

HEBREWS

has ever had. In it there are no greet¬
ings, salutations, or personal references
whatever. Within the literary form, cer¬
tain habits are constant. In using the
Old Testament, the writer may employ
a reference either literally, historically,
or typologically. His consistency lies only
in that his use of the Old Testament text
supports his main argument at the point
where it is introduced.

It has been suggested that the ex¬
hortations and warnings in Hebrews
class the book as polemic in nature, with
the epistolary ending added as a way of
concluding the polemic. If this is true,
then the author is amazingly apt at
avoiding reference to himself in the
polemic. Autobiographical references are
non-existent, and the metaphors em¬
ployed strengthen the polemic without
revealing a single clue as to the polem¬
icist.

The opinion has* been expressed that
the basic literary form of Hebrews fol¬
lows the Alexandrian patterns set by
Philo (see J. Herkless [ed.], Hebrews
and the Epistles General of Peter, James
and John; also IB). The way the author
contrasts the^ heavenly and the earthly
realms, the “shadowy” and the real or
the realm of the heavenly and the true
is thought by some to be a technique
“borrowed” from Philo of Alexandria.
The IB calls this a “two-story” view of
reality, which controls the whole thought
of Hebrews (XI, 583).

Other opinions expressed are(1) that the
influence of Philo is negligible, or (2) that
the theory that he influenced the writer is
a false premise entirely. Manson tends to
minimize Philos influence (William
Manson, The Epistle to the Hebrews,
An Historical and Theological Reinter¬
pretation). A. B. Davidson, referring to
the author of Hebrews (op. cit.), speaks
of traces of the influence of “the Alex¬
andrian culture . . . upon his language,”
but presents no argument favoring this
Philonic technique. In one sense, then,
the origin of the form of Hebrews re¬
mains an open question. (3) Spicq, how¬
ever (V epitre aux Hebreux), notes con¬
siderable evidence which he regards as
indicative of Philonic background.

What is clear, however, is that the
writer systematically establishes a basic
set of ideas, upon which he brings to
bear Old Testament passages and argu¬
ments. To win acceptance of these basic
ideas is not his objective, but rather to
lead the believers to understand them
fully and then act upon them. William

Leonard (op. cit., p. 221) identifies seven
such ideas: (1) the Sonship of Christ;
(2) the priesthood of Christ, the basis
for cleansing from sin; (3) the priest at
God’s right hand, the basis of Christian
hope; (4) the promise made to Abraham;
(5) the permanence of the promised
“Sabbath-rest”; (6) the consequences of
apostasy; and (7) the exhortations to
virtuous living in light of the future. The
IB (loc. cit.) lists thirteen such basic
ideas, which cover the above seven, but
include such additions as the promise of
Christ s return, the defeat of Satan, the
victory over death, and the promised de¬
liverance of believers from bondage.
These ideas are the constants; and, both
in form and in the style of presentation,
everything is made to refer to one or
more of them.

Central to these basic ideas is the one
concept of Christ as the perfect priest
of God establishing the new covenant
both by his priestly work and by his sac-1
rificial death. There is no question about/
the high Christology of the Epistle tol
the Hebrews. But despite so much in-l
formation from the Old Testament to
support the Christology and other ideas
central to the epistle, the enigma of the
epistolary ending from 13:17 on still re¬
mains. Four possible solutions of the
enigma are suggested: (1) That the au¬
thor wrote to a specific group and from
the beginning had such an ending in
mind; (2) That the original letter was
sent to a second audience, and that the
new ending was added to accommodate
this group; (3) That a person other than
the author added the present ending
when forwarding it to another group;
(4) That the ending was added by an¬
other person to bolster the concept of
the Pauline origin of the entire letter.*
Of these theories, the first and the fourth
are the most reasonable or plausible.

Certain habits of style are also evi¬
dent. The writer makes it a practice to
introduce Old Testament quotations by
“God says” (see 4:3; 5:5,6; 8:10), and
by “the Holy Spirit says” (3:7). He also
introduces parts of his argument some
time before he proceeds to develop it
fully. And so every larger argument in
the epistle has its preliminary state¬
ment. At all points he makes reference
to the ritual law rather than to the moral
law or to the social or visual force of the
Law, as on the feast days. Characteris¬
tically he employs the name “Jesus”
rather than the full title used by the

902

HEBREWS

Apostle Paul. Further, in presenting thought nor does he leave the argument
Jesus as the new and living way, ’ incomplete. He seems to be the complete
the writer does not stray from the master of himself and of his techniques.

OUTLINE

I. Prologue. 1:1-4.

A. Christ superior to the prophets. 1:1,2.

B. Christ, the “imprint” of God. 1:3,4.

II. The main arguments introduced and explained. 1:5-10:18,

A. Christ “greater than”; the argument for superiority. 1:5—7:28.

1. Superior to angels. 1:5-14., *

2. The greater salvation, and a warning against neglect. 2:1-4.

3. Christ as the perfect man. 2:5-18.

4. Christ superior to Moses. 3:1-6.

5. The superiority of the rest of Christ over the rest of Israel under Moses
and Joshua. 3:7 — 4:13.

6. Christ as high priest in the brder of Melchisedek, superior to Aaron.
4:14 — 5:10.

7. A rebuke for lack of understanding and for immaturity. 5:11-6:20.

8. The priesthood of Melchisedek. 7:1-28.

B. Christ, the minister and high priest of the new covenant. 8:1-10:18.

1. The new covenant in relation to the old. 8:1-9.

2. The better covenant explained'. 8:10-13.

3. The new sanctuary ana the perfect sacrifice. 9:1-28.

,TT 4 - The new covenant complete, perfect, and at work. 10:1-18.

III. The elements of the faith life.10:19-13:17.

A. The description of the faith life. 10:19-25.

B. A description of those who spurn this "new and living way.” 10• 26-39

C. Examples of the life of faith. 11:1-40.

D. Christ, the supreme example of the faith life. 12:1-4.

E- The Father s love known through chastisement. 12:5-11.

F. Christian conduct under the new covenant. 12:12-29.

G. The Christian life in daily practice. 13:1-17.

IV. Personal epilogue. 13:18-25.

903

HEBREWS 1:1-2

HEBREWS

CHAPTER 1

GOD, who at sundry times and in divers
manners spake in time past unto the fa¬
thers by the prophets,

2. Hath in these last days spoken unto us
by his Son, whom he hath appointed heir of
all things, by whom also he made the worlds;

COMMENTARY

I. Prologue. 1:1-4.

The writer breaks the form of letter
writing customarily identified with the
letters of the NT by giving no salutation
or opening sentences of greeting and
introduction (see Introd.) He moves im¬
mediately to his subject, which is the
person and work of the Lord Jesus Christ
in relation to the Levitical system and
the old covenant.

A. Christ Superior to the Prophets.
1:1,2. The implied question dealt with
here is: Who was the last and most
authoritative spokesman for God?

1. In many parts (poltymerds), or part
by part, fragmentarily, and in many man¬
ners (polytropos), or many and varied
ways, God (Jehovah) spoke in the OT
days through the prophets, many of
whom tell in their writings by what
methods he communicated with them.
Prophetais is an all-inclusive word for
all whom God used in OT times.
2. At the end of these days is the literal
rendering of a common Hebrew ex¬
pression found in Num 24:14- having
Messianic overtones. God has spoken
unto us through one who stands in the
relation of a son, having complete au¬
thority as a spokesman. In this relation¬
ship, Christ is unique and is here so
described in the classic sense, as under
divine appointment because a Son. He is
both heir and agent of creation. Worlds.
Greek aidnes , “ages,” including the world
of space (cf. 11:3).

B. Christ, the “Imprint” of God. 1:3,4.

3. Light from light, or effulgence
(ASV). The shining forth to the world
of the very character of God in Jesus

9 04

HEBREWS 1:3-4

3. Who being the brightness of his glory,
and the express image of his person, and up¬
holding all things by the word of his power,
when he had by himself purged our sins, sat
down on the right hand of the Majesty on
high;

4. Being made so much better than the
angels, as he hath by inheritance obtained a
more excellent name than they.

Christ. He is the essential being of God.
In the same way express image is used,
as in Mt 22:20, where it refers to the
image on the Roman coin. Christ is the
stamp or impress of God (character); the
essence of God. The whole force of the
first two clauses of this verse stresses
this one concept.

He is also creator , both as the “crea¬
tive Word” (CGT, p. 31) and as Sus-
tainer — the one bearing diem up (AV,
upholding all things). Creation and pres¬
ervation are by God in Jesus Christ, and
the word of his power. The word of the
Son is the power to preserve and sus¬
tain, but this creative power resolves it¬
self into the greater ministry of redemp¬
tion. In making purification, or purging
of our sins, Christ purged the great mass
of the world’s accumulated sins and un¬
cleanness, which God sees. In Christ the
penalty for sin is fully discharged and
cleansing is provided. The idea is found
in the words of Cowper’s hymn:

There is a fountain filled with blood

Drawn from Immanuel’s veins;

And sinners plunged beneath that flood,

Lose all their guilty stains.

Having this power and authority as
creator and sin-bearer, Christ occupies
the place of authority at the right hand
of God. As both high priest and sin-
bearer, he can present a finished re¬
demption. His work is completed, and
he can, therefore, sit down. As the Son
of man he occupies this place by the
act of God the Father. This is not a
place of repose, but of activity for the
divine mediator, high priest, and inter¬
cessor. In fulfillment of Ps 110:1, he is
Lord of all.

4. The first of the contrasts showing
the superiority of Christ is then intro¬
duced. The idea of contrast in the thought
of superior. (kreiton, “superior,” “becom¬
ing "superior") is"usecl thirteen times.
Angels were important In delivering'
God’s message to men. From the giving
of the Law on Sinai to the assistance of
angels accorded Daniel and the later
prophets, these messengers of God served
God, but as subordinates. Christ is su¬
perior to the angels in his person, name,
function, power, and dignity. As for his
name, he alone can save the lost (Acts
4:12), and his is the name above every
name (Phil 2:10). By his name his
reputation is established, for his is a
mighty name.

H. The Main Arguments Introduced
and Explained. 1:5—10:18.

905

HEBREWS 1:5-11

5. For unto which of the angels said he at
any time. Thou art my Son, this day have I
begotten thee? And again, I will be to him a
Father, and he shall be to me a Son?

6. And again, when he bringeth in the
first-begotten into the world, he saith. And
let all the angels of God worship him.

7. And of the angels he saith, Who mak-
eth his angels spirits, and his ministers a
flame of fire.

8. But unto the Son he saith , Thy throne,
O God, is for ever and ever: a sceptre of
righteousness is the sceptre of thy kingdom.

9. Thou hast loved righteousness, and
hated iniquity; therefore God, even thy God,
hath anointed thee with the oil of gladness
above thy fellows.

10. And, Thou, Lord, in the beginning
hast laid the foundation of the earth; and the
heavens are the works of thine hands.

11. They shall perish, but thou remainest:
and they all shall wax old as doth a garment;

A. Christ “Greater Than”; The Argu¬
ment for Superiority. 1:5—7:28.

The thought introduced in 1:4 is now
expanded by a series of seven quota¬
tions from the OT. Of these, five show
the superiority of Christ.

1) Superior to Angels. 1:5-14,

5. The thought presented is an argu¬
ment from silence, and the he is God.
Never did God say to any angel that he
was a Son; only to and of Christ did he
say that (see Ps 2:7; II Sam 7:14). In
both passages the immediate meaning is
given an exalted or higher meaning,
which imparts to these passages (and
others to follow) a typological sense. In
Ps 2:7 an anniversary celebration (Heb
1:5 a ff.) is made to speak of Christ.
And the words spoken of Solomon in II
Sam 7:14 are applied to Jesus the Son
as being even more true of him. In this
use the typology is correct; for Christ
is the antitype, a fact that is true through¬
out Hebrews in the typological inter¬
pretation of the writer.

6. Both Deut 32:43 (LXX) and Ps
97:7 speak of angels worshiping Christ
the Son. And the psalmist also speaks of
a display of glory (97:6), which corre¬
sponds to the brightness of Heb 1:3.

7. Two concepts are presented: (1)
that angels are inferior or created beings
—Who maketh; and (2) that angels are
servants, as winds and fire are servants.
The idea is thus re-emphasized that an¬
gels worship the Son because they are
subordinate to him. Psalm 104:4 is thus
presented as evidence of angelic sub¬
ordination.

8,9. Christ is addressed as God and
as king, or sovereign. As promised in the
Davidic covenant, here is Davids greater
Son ruling as king, and his rule is eter¬
nal. The qualities of his kingship are
justice, righteousness, and hatred of
wickedness — qualities which can only
characterize a just reign. In this position
Christ is above or superior to all, and
particularly to angels. To this exalted
and honored position Christ has been
anointed rather than appointed, and this
anointing is that of Christus Victor — the
victorious one ruling eternally.

10-12. From Ps 102:25-27. Spoken of
Christ the Son, who as the Creator has
made the world and who is the un¬
changeable one in the midst of things
that will change. This also portrays a
sharp contrast between Christ and an-

906

HEBREWS 1:12-2:1

12. And as a vesture shalt thou fold them
up, and they shall be changed: but thou art
the same, and thy years shall not fail.

13. But to which of the angels said he at
any time. Sit on my right hand, until I make
thine enemies thy footstool?

14. Are they not all ministering spirits,
sent forth to minister for them who shall be
heirs of salvation?

CHAPTER 2

THEREFORE we ought to give the more
earnest heed to the things which we have
heard, lest at any time we should let them
slip.

gels. They are created material, and
serve in the world as messengers of
God. Christ is eternal, above the world,
as being before it and after it. This argu¬
ment is drawn from a LXX translation of
a psalm not considered Messianic by
rabbinic interpreters. So used by the
writer, it further illustrates the superi¬
ority of Christ. Thy years shall not fail.
They shall never cease or be discon¬
tinued.

13. In contrast to the angels, who
were never told to sit at Gods right
hand, Christ now sits there as ruler and
king, the God-man, the unchangeable
and eternal Messiah. So he will sit until
his ultimate triumph, when his enemies
shall be made the footstool of his feet.
This concept goes back to Joshua, who
set his foot on the necks of vanquished
kings as the ultimate sign of victory. So
the passage ^ gives hope to all believers
‘ will triumph over

shown by the in¬
is a sacred serv¬
ice or a “liturgic” service (leitourgika),
and a service to men (diakonian). Angels
are thus ministering spirits, who serve
those who are heirs of salvation, or godly
persons. This ministry of angels is im¬
plied as still continuing. The word salva¬
tion (soterian) is reserved by the author
i for development in another place.

in an ages that Christ
unrighteousness.

Is serve, a<
ut theirs

2) The Greater Salvation and a Warn¬
ing Against Neglect. 2:1-4.

The premise has already been stated
in the reference to salvation (1:14).
This salvation is by Christ, the exalted
and anointed Son. It is therefore infi¬
nitely more important to heed God’s
revelation, the things which we have
heard (akousthesin) or the Gospel. This is
a solemn warning, greater than that of
Deut 4:9.

1. Therefore relates to the Son as well
as to the salvation which he gives. The
things that we have heard. The Gospel,
which provides a fixed point to which
believers are referred. Here only is the
place of safety. Nothing should be per¬
mitted to cause us to drift past (pararyd-
men) this one fixed point of safety. No
calamity, influence, force, or circum¬
stance should be tolerated that weakens
us with reference to the hope of salva¬
tion. A vessel launched unpiloted into
midstream is made to drift past its land¬
ing point on the opposite shore by the
currents at work in the stream. So the

907

HEBREWS 2:2-5

2. For if the word spoken by angels was
steadfast, and every transgression and disobe¬
dience received a just recompense of reward;

3. How shall we escape, if we neglect so
great salvation; which at the first began to be
spoken by the Lord, and was confirmed unto
us by them that heard him;

4. God also bearing them witness, both
with signs and wonders, and with divers mir¬
acles, and gifts of the Holy Ghost, according
to his own will?

5. For unto the angels hath he not put in
subjection the world to come, whereof we
speak*

currents of life work against us unless
we take heed. This is a warning directed
specifically to those for whom the epistle
was intended, signifying that the warn¬
ing was necessary.

2. For if . . . Argument in the rab¬
binic style, from the lesser to the greater;
from the giving of the Law by angels to
the greater giving of the Gospel by
Christ. The Law was vindicated by
severe judgments (Lev 10:1-7; Num 16;
Josh 7). It carried its penalties with it,
and they were faithfully enacted. 3. If
the message of the Law was so jealously
guarded, how much more strictly must
the message of the Gospel be guarded.
It was spoken by the Lord Jesus Christ,
and it was established by those who
heard him, who served as first-hand wit¬
nesses. And thus this Gospel message
was both steadfast and confirmed. This
being the case, how is there a way to
make good our escape if we neglect this
salvation? Escape is impossible because
the message is of transcendent excellence
and eternal importance. A greater mes¬
sage implies a greater judgment.

4. God himself joins in the witness by
signs (semeia), miracles (terata) and pow¬
ers (dynameis). These are the confirming
evidences by no means to be slighted in
weighing the authenticity of the Gospel.
These evidences were further extended
by the giving of gifts to believers by the
Holy Spirit. Such signs, wonders, pow¬
ers, and gifts are faithfully recorded in
the four Gospels and in the record in the
Acts. The gifts are mentioned in Rom
12; 13; I Cor 7:7; I Cor 12. Not the
least of the reinforcing witnesses was
the oneness of believers of every racial
and national background. The implica¬
tion is transparent. God was in Christ
and in the Gospel, and therefore this
message of salvation was to be heeded.
To fail to pay attention held the threat
of judgment. It is so today.

3) Christ as the Perfect Man. 2:5-18.

Having issued the warning, the writer
resumes the theological argument. The
subject is the humanity and humiliation
of Christ, centered in the phrase, " Thou
madest him a little lower than the angels”
(v. 7).

5. The world to come (oikoumenen ten
mellousan). The future world, the in¬
habited earth of the future; the world
future to the generation receiving this
epistle and also future to us. This world
will not be subject to angels, but it will
be subject to Christ in its totality, and

908

HEBREWS 2:6-15

6. But one in a certain place testified,
saying. What is man, that thou art mindful
of him? or the son of man, that thou visitest
him?

7. Thou madest him a little lower than
the angels; thou crownedst him with glory
and honor, and didst set him over the works
of thy hands:

8. Thou hast put all things in subjection
under his feet. For ip that he put all in
subjection under him, he left nothing that is
not put under him. But now we see not yet
all things put under him.

9. But we see Jesus, who was made a little
lower than the angels for the suffering of
death, crowned with glory and honor; that
he by the grace of God should taste death for
every man.

10. For it became him, for whom are all
things, and by whom are all things, in bring¬
ing many sons unto glory, to make the cap¬
tain of their salvation perfect through suffer-
ings.

11. For both he that sanctifieth and they
who are sanctified are all of one: for which
cause he is not ashamed to call them breth¬
ren,

12. Saying, I will declare thy name unto
my brethren, in the midst of the church will
I sing praise unto thee.

13. And again, I will put my trust in him.
And again. Behold I and the children which
God hath given me.

14. Forasmuch then as the children are
partakers of flesh and blood, he also himself
likewise took part of the same; that through
death he might destroy him that had the
power of death, that is, the devil;

15. And deliver them, who through fear
of death were all their lifetime subject to
bondage.

also to the redeemed. An entirely new
condition will prevail, as Christ, with
the saints, will rule in a harmony hereto¬
fore unknown.

6-9. A quotation from Ps 8:5-7 intro¬
duced by the indefinite one... somewhere
(ASV), This quotation is the proof of the
statement concerning “the world that is
to be.” The quotation establishes the
humanity of the Son, who was made a
little lower than the angels in order to
taste death for every man. Now he is be¬
ing exalted and crowned with glory and
with honor because in his humanity he
bore the humiliation of death (Phil 2:5-
8). Because he suffered he is now
exalted. Because he temporarily sub¬
jected himself to the limitations of hu¬
manity, he is now crowned with glory.

10. This meant suffering, and he did
suffer. By this suffering his human ex¬
perience was made complete. He tasted
of the whole of human life, from birth
to death. Thus was Christ perfected
through suffering, and therefore he can
identify himself with the needs of every
man. Because he suffered he is now fully
qualified to serve as captain (archegos,
“leader,” 12:2) of man’s salvation.

11. As the Son of God sent from the
Father into humanity, Christ does not
hesitate to identify himself with his own.
We are his brethren. Jesus Christ, who
sanctifies, and believers, who are sanc¬
tified, are one. 12,13, A further illustra¬
tion of the unity of the Saviour and the
saved. This is set forth in pertinent
OT passages from Ps 22:22; Isa
8:17,18. These “prove,” as it were, that
the Lord Jesus Cnrist and Christians are
brothers. And he is not ashamed to call
them brethren (v. 11). Both of the
quoted passages from Isaiah are typo-
logically applied.

14,15. The defeat of Satan and of
death testifies that the atoning work of
Christ is effectual. But not only is there
defeat; there is also deliverance. Though
fear can enslave, and the fear of dying
has long plagued humanity, Christ has
settled the problem by his own death
and resurrection. As a man he died. He
partook of flesh and blood and thus he
died, but by his death came deliverance.
Therefore, the power of Satan has been
rendered inoperative (katarged), and
Christ has made an atonement for sin
fully satisfying to God (Isa 53:11).
What great victory is His! And what
great victory all believers have in him!
Satan and death are defeated and the
fear of death is gone! That man who is

909

HEBREWS 2:16 - 3:5

16. For verily he took not on him the na¬
ture of angels; but he took on him the seed
of Abraham.

17. Wherefore in all things it behooved
him to be made like unto his brethren, that
he might be a merciful and faithful high
priest in things pertaining to God, to make
reconciliation for the sins of the people.

18. For in that he himself hath suffered
being tempted, he is able to succor them that
are tempted.

CHAPTER 3

WHEREFORE, holy brethren, partakers of
the heavenly calling, consider the Apostle
and High Priest of our profession, Christ
Jesus;

2. Who was faithful to him that ap¬
pointed him, as also Moses was faithful in all
his house.

3. For this man was counted worthy of
more glory than Moses, inasmuch as he who
hath builded the house hath more honor
than the house.

4. For every house is builded by some
man; but he that built all things is God.

5* And Moses verily was faithful in all his
house as a servant, for a testimony of those
things which were to be spoken after;

free in Christ is indeed the most free of
men.

16-18. Here is the first mention of the
subject that occupies the central place
in the argument of the epistle —the
ministry of Christ as high priest. In this
office Jesus' humanity is again in view,
but here only a hint is given as to the
full significance of Christ as high priest-

Meanwhile he ministers and succors
men by taking therri by the hand (better
than taking on the “nature of,” AV). This
he can do as their elder Brother and the
captain of their salvation. Two words in¬
dicate the helping quality in the high-
priestly function. These are compassion¬
ate (eleemdn) and faithful (pistos). To men
Christ is compassionate and to God he is
faithful. Indeed, mercy and truth have
met together in him. His faithfulness is
shown in his being steadfast under the
temptation which was a part of his suf¬
fering. Now he is able to come to the
aid of all who are tempted because he
has passed through the same tests and
emerged victorious, and as Man he
knows our need. Propitiation for our
sins. See I Jn 2:2; 4:10; Rom 3:25; and
CGT, p. 55.

4) Christ Superior to Moses. 3:1-6.

A comparison of two demonstrations
of faithfulness is now introduced, and
for the first time the readers are directly
addressed in the phrase holy brethren.
The parallels in structure between chap¬
ters 1 and 2 and chapters 3 and 4 are
evident (CGT, p. 56).

1,2. The key to the understanding of
Hebrews may rest in the thought of con¬
sider him. From katanoesate, “observe
attentively, fix your thoughts, mark with
attention.” This same thought appears
again in 12:3. In 3:1,2 the emphasis is
upon Christ as being faithful; in 12:3 it
is upon his having endured. Here the
brethren are encouraged to look to Jesus
as Apostle (“messenger”; only here is this
title used of Christ in the NT) and
High Priest, an office that is more and
more fully explained to the readers. Con¬
fession (homologias) rather than profes¬
sion (AV). The term relates to believers
confessing to Christ as their high priest.

3-5. The common metaphor is that of
a house. The difference? Christ built the
house; Moses served in the house. As in
Jn 1:17, the juxtaposition of Moses and
Christ is clearly stated. In the same fash¬
ion the juxtaposition of the old covenant
and the new covenant is intimated. The
emphasis is upon faithfulness, however.

910

HEBREWS 3:6-13

6. But Christ as a son over his own house;
whose house are we, if we hold fast the con¬
fidence and the rejoicing of the hope firm
unto the end.

7. Wherefore as the Holy Ghost saith, To¬
day if ye will hear his voice,

8. Harden not your hearts, as in the prov¬
ocation, in the day of temptation in the wil¬
derness:

9. When your fathers tempted me, proved
me, and saw my works forty years.

10. Wherefore I was grieved with that
generation, and said, They do always err in
their heart; and they have not known my
ways.

11. So I sware in my wrath. They shall
not enter into my rest.

12. Take heed, brethren, lest there be in
any of you an evil heart of unbelief, in de¬
parting from the living God.

13. But exhort one another daily, while it
is called To-day; lest any of you be hardened
through the deceitfulness of sin.

Incomparable in position, Christ is faith¬
ful as a son, over his house (ASV, v. 6).

6. Whose house are we refers to be¬
lievers, the company of the redeemed of
God, whose faith is a continuing faith.
Their faith is manifested in a joyful con¬
fidence (parresian, “free speech, out¬
spokenness”; and thus outspoken or
cheerful confidence) which becomes a
glorying of our hope in the Son. Christ is
die object as well as the basis of their
confidence and their hope. Unto the end
(mechri telous). Until hope becomes re¬
ality.

5) The Superiority of the Rest of
Christ over tne Rest of Israel under
Moses and Joshua. 3:7—4:13.

The principle of rest is faith. This was
true for the Israelites as they came to
Canaan, and it is true for believers to¬
day. The rest of faith has both a present
meaning and a future meaning. Psalm
95:7-11 is used to show how both threat
and promise were related to Israels rest
in Canaan. Entrance into the promised
land was conditioned on obedience.

7-11. The wilderness generation suf¬
fered the consequences of the threat
made by God. That they perished in the
wilderness was not an accident (see
Num 14 and 21). As this psalm indi¬
cates, the children of Israel challenged
Gods sovereign authority by their re¬
bellion in the wilderness (Num 20).
The lesson is obvious. True obedience of
heart goes beyond merely receiving in¬
structions. One generation of Israelites
perished because they rebelled in willful
disobedience, and this in spite of a full
revelation at Mount Sinai.

12. Here the truth of Ps 95:7-11
is given a present (to the original read¬
ers) and pertinent application. Willful
neglect and disobedience, an evil heart
of unbelief, can cause one to fall short
or apostatize from God. This warning is
made both individual and personal to en¬
courage self-examination. A contrast be¬
tween the faithfulness of Christ and the
faithlessness of apostates is suggested.
The apostasy is from the living God
(theou zdntos), who carries out his judg¬
ments; therefore the warning is even
more pointed. 13-19. The way to avoid
both apostasy and consequent judgment
is through daily exhortation. Believers
are to warn and admonish one another
to hope and confidence in Christ. The
later warning against failure to assemble
together touches upon the same subject
(10:25). Such assembling includes the

911

HEBREWS 3:14-4;1

14. For we are made partakers of Christ,
if we hold the beginning of our confidence
steadfast unto the end;

15. While it is said. To-day if ye will hear
his voice, harden not your hearts, as in the
provocation.

16. For some, when they had heard, did
provoke: howbeit not all that came out of
Egypt by Moses.

17. But with whom was he grieved forty
years? was it not with them that had sinned,
whose carcasses fell in the wilderness?

18. And to whom sware he that they
should not enter into his rest, but to them
that believed not?

19. So we see that they could not enter in
because of unbelief.

CHAPTER 4

LET us therefore fear, lest, a promise being
left us of entering into his rest, any of you
should seem to come short of it.

opportunity for exhortation. Mutual
strength comes through such exhortation,
which is the effective countermeasure
against hardened hearts and sin. This is
one specific responsibility believers are td
exercise until the coming of Christ.

By so exhorting one another and thus
encouraging faith and obedience, Chris¬
tians show themselves to be partakers
with Christ in the blessings of the prom¬
ised rest. The test of a believing heart is
confidence firm unto the end. The gen¬
eration in the wilderness failed to enter
into the Canaan rest (v. 19) because of
unbelief (diapistian). Can the warning be
more plainly stated?

Notice that the children of Israel that
perished in'the wilderness left only two
spokesmen, only two representatives of
their faithless and therefore silent gener¬
ation—Caleb and Joshua. And it was
the faith of these two that protected
them and that speaks to our hearts even
today.

The perished generation failed on two
counts — (1) hardness of heart, and (2)
unbelief. This led them into error and
finally to judgment. Their unbelief was
manifested in attitudes still common.
They murmured or complained; they
set up alternate plans and sought alter¬
nate leadership; they openly rebelled
against God; they expressed dissatisfac¬
tion with Gods provision; and, finally,
they grudgingly accepted their place in
God’s plan. The record plainly written in
Num 14 — 21 and commented upon in
Psalm 95 served the writer of Hebrews
well in his repeated warnings against such
hardness and unbelief as were evidenced
in the perished generation (3:12,13,18,
19; 4:6,7,11).

4:1-10. There is no break between
chapters 3 and 4. The example of the
wilderness experience is applied imme¬
diately to the lives of believers. The
heart attitude of the readers is discussed
in relation to ‘the rest of faith/ a phrase
often used in relation to this passage of
Scripture. Two basic views prevail with
regard to the promised rest. The first
places the rest in the future as a heaven¬
ly rest, or entrance into the Kingdom of
God (see Gleason L. Archer, Jr., The
Epistle to the Hebrews: A Study Man¬
ual, pp. 28,29; Charles R. Erdman, The
Epistle to the Hebrews, pp. 49,50). The
second view places more emphasis upon
the present rest than upon the promised
rest of the future, though the latter is
not disregarded. This ‘rest of faith’ is
spoken of as a “full surrender,” which is

912

HEBREWS 4:2-12

2. For unto us was the gospel preached, as
well as unto them: but the word preached
did not profit them, not being mixed with
faith in them that heard it

3. For we which have believed do enter
into rest, as he said, As I have sworn in my
wrath, if they shall enter into my rest: al¬
though the works were finished from the
foundation of the world.

4. For he spake in a certain place of the
seventh day on this wise, And God did rest
the seventh day from all his works.

5. And in this place again, If they shall
enter into my rest.

6. Seeing therefore it remaineth that some
must enter therein, and they to whom it was
first preached entered not in because of un¬
belief:

7. Again, he limiteth a certain day, saying
in David, To-day, after so long a time; as it is
said, To-day if ye will hear his voice, harden
not your hearts.

8. For if Jesus had given them rest, then
would he not afterward have spoken of an¬
other day.

9. There remaineth therefore a rest to the
people of God.

10. For he that is entered into his rest, he
also hath ceased from his own works, as God
did from his.

11. Let us labor therefore to enter into
that rest, lest any man fall after the same
example of unbelief.

12. For the word of God is quick, and
powerful, and sharper than any two-edged
sword, piercing even to the dividing asunder
of soul and spirit, and of the joints and mar¬
row, and is a discerner of the thoughts and
intents of the heart.

considered a unique experience (Erd-
man, Ibid.). This second position em¬
phasizes the present reality of ‘the rest
of faith’ as a ceasing from our works
which puts the believer into a closer re¬
lationship to Christ.

1,2. The promised rest is still available.
The promise of God was not used up on
the wilderness generation. Only the fail¬
ure to remain steadfast in faith limits en¬
tering into this rest. This is the direct
application of the warnings against
unbelief in the previous statements.
We are those who have been “gos-
peled” (AV, unto us teas the gosjyel
preached) resolves itself into a statement
difficult to translate because of variant
readings, but not difficult to understand.
The faith of the believer exercised in
relation to the promise of God guaran¬
tees the rest. (For a discussion of the
variant readings of sugkekerasmenous
te pistei tois akousasin y see Alf and
ExpGT on Heb 4:2 b.)

3,4. Downer suggests a twofold rest
(Principles of Interpretation). Here the
writer discusses spiritual repose for the
persecuted and harassed believers to
whom this letter is addressed. This is a
present personal experience — we which
have believed do enter into rest (eiser-
chometha , “we enter into”). This is the
word of encouragement to troubled
Christians. The second, or sabbath rest,
is then introduced by the clause, God
did rest the seventh day from all his
works. This is the sabbatismos of verse
9, the sabbath rest.

5-10. God has provided rest, and this
rest is to be occupied or entered into.
Unbelief blocks entrance into God’s
rest, while faith opens wide the en¬
trance; and so this rest is available only
to true Christians. Joshua did not give
this rest to his generation only; there¬
fore the promised rest is still open.
There remaineth therefore a rest to the
people of God appointed for believers
today. It is a rest both present and fu¬
ture that depends not upon “works,” but
upon the faith of the believers. 11. Here
is the “word of exhortation” concerning
entering into God’s rest (see 13:22)
through earnest striving (lit., give dili¬
gence).

12,13. The offering of rest is rein¬
forced by reference to the word of God,
that is, reference both to Christ as the
living Word and to the revelation, or
written word. Five assertions are made
concerning the word of God (logos ton
theou): (1) it is living; (2) it is the

913

HEBREWS 4:13-16

13. Neither is there any creature that is
not manifest in his sight: but all things are
naked and opened unto the eyes of him with
whom we have to do.

14. Seeing then that we have a great high
priest, that is passed into the heavens, Jesus
the Son of God, let us hold fast our profes¬
sion.

15. For we have not a high priest which
cannot be touched with the feeling of our
infirmities; but was in all points tempted like
as we are , yet without sin.

16. Let us therefore come boldly unto the
throne of grace, that we may obtain mercy,
and find grace to help in time of need.

word of power, or creative energy; (3)
it severs, separating even the closest of
relationships; (4) it is a judge of the in¬
nermost thoughts; and (5) it is the
agency by which God deals directly with
the creature. In this way the word of
God reveals the whole man, particularly
in relation to his heart attitudes, and his
believing faith, that which will enable
him to enter into rest. The word of God
examines, judges, and admonishes the
Christian to holy living and to believing
faith.

6) Christ as High Priest in the Order
of Melchisedek, Superior to Aaron.
4:14-5:10.

Now the theme first suggested in 2:17
and 3:1 is reintroduced for more exten¬
sive discussion. Here the preliminary
statement concerning Christ in the sanc¬
tuary is made. What will follow will be
a constant contrast between the earthly
sanctuary or tabernacle and the “true”
or heavenly sanctuary, and between the
Aaronic or Levitical priesthood and the
eternal priesthood of Christ “after the
order of Melchisedek.” At this point the
place and ministry of Christ is ex¬
plained.

14-16. He is in the sanctuary as our
high priest. His right to this position is
guaranteed by his death (including the
shedding of his blood) and resurrection.
He has passed through the heavens into
the presence of God. He is there not
only as the Son of God, but also as the
Son of man. In his perfect humanity he
is familiar with our needs, cares, tempta¬
tions, and problems, because he was
tempted without succumbing to the
temptation. He knows all about sin with¬
out having sinned. His final familiarity
with sin came when he took our sin upon
himself at Calvary.

Now, because he is in Gods presence,
we can come to God boldly. The throne
of God (AV, of grace), has been changed
from a throne of judgment to a throne
of mercy because the blood of Jesus has
been “sprinkled” upon it. The symbolism
is taken from the ark of the covenant in
the Tabernacle and from the Day of
Atonement (Lev 16). This symbolism
and the replacement of the OT practice
is explained point by point in the sub¬
sequent argument of the writer. For the
moment, the author stresses the truth
that there is help for the weak, mercy
for the wretched, and strength (AV,
grace) to help, because Christ our high

914

HEBREWS 5:1-7

CHAPTER 5

FOR every high priest taken from among
men is ordained for men in things pertaining
to God, that he may offer both gifts and sa¬
crifices for sins:

2. Who can have compassion on the igno¬
rant, and on them that are out of the way;
for that he himself also is compassed with
infirmity.

3. And by reason hereof he ought, as for
the people, so also for himself, to offer for
sins.

4. And no man taketh this honor unto
himself, but he that is called of God, as was
Aaron.

5. So also Christ glorified not himself to
be made a high priest; but he that said unto
him, Thou art my Son, to-day have I begot¬
ten thee.

6. As he saith also in another place , Thou
art a priest for ever after the order of Melchi-
sedec.

7. Who in the days of his flesh, when he
had offered up prayers and supplications
with strong crying and tears unto him that
was able to save him from death, and was
heard in that he feared;

priest at the throne of God meets our
every need. This continual help is avail¬
able instantly to each Christian, with no
formalities save to “call upon the name
of the Lord.” Perhaps few passages in
the NT are so rich as this one in the
promise of help and comfort for Chris¬
tians. Properly understood, this is one
of the sublime truths in the Scripture
concerning Christ and believers. Here
it must be noted that everything relating
to Christ as high priest is explained
more fully in the passages that follow,
up to Heb 10:18; also the comparison
with Moses is now concluded.

5:1-10. The qualifications for the of¬
fice of the high priest are next presented.
Aaron serves as the model, since he was
first to serve in the office of high priest.

1,2. Chosen from among men to repre¬
sent man to God. The humanity of the
high priest is basic and essential. He is
also appointed, or set apart , to minister
both before God and to men. Being a
man, he can understand human weak¬
ness and minister to the erring and the
ignorant. The high priest must deal with
sinners as well as represent sinners. He
must also offer sacrifice for his own sins
as well as for those of the people. The
picture is that of one totally involved as
a man with the needs of men. 3. Yet the
personal needs of the appointed high
priest were not forgotten. As he offered
sacrifice for the people, so he offered for
himself, representing his own needs to
God through the blood of the sacrifice.

4. Aaron, the first high priest, was
called of God to this office. He did not
seek it nor did he merit it. He was ap¬
pointed by God. The fate of those who
sought to serve in this office apart from
Gods appointing is sufficiently illus¬
trated by Korah (Num 16:40). 5,6. So
Christ was appointed high priest. The
writer quotes Ps 2:7 with the meaning
of, “This day I have appointed you to
the office of a priest.” He was fully qual¬
ified to hold the office and did not seek
it for himself. He was appointed to this
position of glory (edoxasen) by God the
Father.

7-10. Christ’s human experience is de¬
scribed here. It was an experience of
learning and of limitations. This hu¬
miliation (Phil 2:7) was his time of learn¬
ing to obey in the sphere of man. By
this he was made complete. This was
the time of his being in the flesh. The
specific reference in Heb 5:7,8 is to the
hours of agony in Gethsemane. The pas¬
sage depicts anguish in the words pray-

915

HEBREWS 5:8-14

8. Though he were a Son, yet learned he
obedience by the things which he suffered;

9. And being made perfect, he became
the author of eternal salvation unto all them
that obey him;

10. Called of God a high priest after the
order of Melchisedec.

11. Of whom we have many things to say,
and hard to be uttered, seeing ye are dull of
hearing.

12. For when for the time ye ought to be
teachers, ye have need that one teach you
again which be the first principles of the or¬
acles of God; and are become such as have
need of milk, and not of strong meat.

13. For every one that useth milk is un¬
skilful in the word of righteousness; for he is
a babe.

14. But strong meat belongeth to them
that are of full age, even those who by reason
of use have their senses exercised to discern
both good and evil.

ers, supplications, strong crying, and tears.
The enemy he faced was death —both
physical and, because he was the sin-
bearer, spiritual, in that he bore the full
wrath of God reserved for sinners. His
request for deliverance was granted fully
in the Resurrection, with its proclamation
of death defeated. Through this expe¬
rience Christ learned obedience as he
would not have known it otherwise.
Literally, He learned from the things
which he suffered (v. 8), which is a play
on words caught up in the Greek proverb
emathen — epathen.

Now qualified perfectly as high priest,
Christ provides eternal salvation (sdterias
aidniou, v. 9), the eternal aspect of which
is related to the priesthood of Melchise-
dek. In contrast to Aaron, Melchisedek is a
priest of God eternally, a subject devel¬
oped fully in chapter 7.

7) A Rebuke for Lack of Under¬
standing and for Immaturity. 5:11—6:20.

Before developing his argument from
the Melchisedekian priesthood, the writer
again pauses to introduce exhortation
and warning, including rebuke.

11-14. This is a strong rebuke. The
writer plainly states that his readers are
in no condition to receive the teaching
he feels obligated to give them. He calls
them immature, backward, untaught, and
dull of hearing. Because of this condi¬
tion, the typology concerning Melchise¬
dek might be beyond their understand¬
ing. Jonathan Edwards once preached a
sermon on Heb 5:12 entitled: “The Im¬
portance and Advantage of a Thorough
Knowledge of Divine Truth.” He noted
that the rebuke in the passage seems to
include all the readers addressed in the
epistle, that these believers had made no
progress either doctrinally or experi¬
mentally, that they did not understand
Melchisedek, and furthermore, what they
should have known, they did not (The
Works of President Edwards , IV, 1-15).

The writer's conclusion that they were
unqualified to be teachers of others
seems self-evident. Further, they were
actually qualified to receive only ele¬
mentary truth or milk. As babes (nep-
ios, “sucklings”), they could not take
stronger food; moreover, they lacked not
only knowledge of the truth, but also
experience of the truth. But those of full
age or adulthood (teloi , “mature”) were
like fully trained athletes (gegtjmnas -
mena) ready for the contest because
spiritually disciplined. Those so trained
were spiritually sensitive and able to dis-

916

HEBREWS 6:1-8

CHAPTER 6

THEREFORE leaving the principles of the
doctrine of Christ, let us go on unto perfec¬
tion; not laying again the foundation of re¬
pentance from dead works, and of faith' to¬
ward God,

2. Of the doctrine of baptisms, and of
laying on of hands, and of resurrection of the
dead, and of eternal judgment.

3. And this will we do, if God permit.

4. For it is impossible for those who were
once enlightened, and have tasted of the
heavenly gift, and were made partakers of
the Holy Ghost,

5. And have tasted the good word of God,
and the powers of the world to come,

6. If they shall fail away, to renew them
again unto repentance; seeing they crucify to
themselves the Son of God afresh, and put
him to an open shame.

7. For the earth which drinketh in the
rain that cometh oft upon it, and bringeth
forth herbs meet for diem by whom it is
dressed, receiveth blessing from God:

8. But that which beareth thorns and
briers is rejected, and is nigh unto cursing;
whose end is to be burned.

cern between truth and error when under
instruction. (Throughout the passage the
figures of speech are mixed; see Alf, IV,
103.)

6:1-3. The exhortation continues. Hav¬
ing learned already the basic principles
concerning Christ, they were not to stop
with them but to go on to gain full
stature and maturity , to exhibit full
spiritual growth. They were to continue
to discern between living truths and
lifeless forms, such as were found in
Judaism in the washings, baptisms, and
rituals. In verse 3 the writer identifies
himself with his readers and reveals his
own dependence upon God.

4-8. Some had gone on to maturity;
others had fall ten] away. These are now
mentioned to enforce the warning that
has just beer, given—to go on to maturity.
Properly, this passage should be inter¬
preted not from within a theological sys¬
tem but from within its own context.
First principles learned is the subject.
Now the writer speaks of those who,
having received such instruction in first
principles, had turned away from Christ.
They were now enemies of Christ and
of the salvation that is in him.

It was the writers purpose to portray
extreme peril so that those tempted to
apostasy might have the strongest pos¬
sible example. The issues were plain:
Christ or no Christ, saving faith or un¬
belief, suffering his reproach or joining
his betrayers and murderers. The words
used are strong terms. Hapax phdtisthen -
tas means once for all enlightened.
Tasted is translated come to know in
newer lexicons. Partakers, from Greek
metochouSy means real sharers (Alf, IV,
109). All these terms indicate a great
deal of knowledge and participation on
the part of those once . . . enlightened.
Even miracles were familiar to those
now shown to be hostile to Christ.

A somewhat different point of view is
possible regarding the passage. It may
be rendered, if they fall away (cf. the
RSV, if they commit apostasy). In that
case the writer is not thinking of specific
instances of apostasy, least of all among
the readers (v. 9), but is warning that
refusal to progress in the Christian life
leads logically to retrogression, of which
the ultimate end may be apostasy. If
one should go to the extreme of falling
away after tasting the heavenly gift, his
falling away cannot be classed with
ordinary sin, for it involves a repudiation
of Gods provision in Christ (crucifying
the Son of God afresh). Therefore, for

917

HEBREWS 6:9-20

9. But, beloved, we are persuaded better
things of you, and things that accompany sal¬
vation, though we thus speak.

10. For God is not unrighteous to forget
your work and labor of love, which ye have
showed toward his name, in that ye have
ministered to the saints, and do minister.

11. And we desire that every one of you
do show the same diligence to the full assur¬
ance of hope unto the end:

12. That ye be not slothful, but followers
of them who through faith and patience in¬
herit the promises.

13. For when God made promise to Abra¬
ham, because he could swear by no greater,
he sware by himself,

14. Saying, Surely blessing I will bless
thee, and multiplying 1 will multiply thee.

15. And so, after he had patiently en¬
dured, he obtained the promise.

16. For men verily swear by the greater:
and an oath for confirmation is to them an
end of all strife.

17. Wherein God, willing more abun¬
dantly to show unto the heirs of promise the
immutability of his counsel, confirmed it by
an oath:

18. That by two immutable things, in
which it was impossible for God to lie, we
might have a strong consolation, who have
fled for refuge to lay hold upon the hope set
before us:

19. Which hope we have as an anchor of
the soul, both sure and steadfast, and which
entereth into that within the veil;

20. Whither the forerunner is for us en¬
tered, even Jesus, made a high priest for ever
after the order of Melchisedec.

him, the hope of renewal vanishes, for
God does not have some other cure for
sin when Calvary is rejected.

In choosing to reject Christ, the apos¬
tates most resembled a field that yields
only thorns and thistles, though the
rains falling upon it and the farmers
tilling were intended to produce bene¬
ficial herbs. There can be no mistaking
the direct and strong warning to readers
tempted to turn away from Christ. In¬
deed, what was true for these first cen¬
tury believers is still true for believers
today.

9-12. But all of the above is not true
of those addressed, the writer explains.
This is the conclusion of the matter so
far as his speaking directly to his readers
is concerned. Though he has just spoken
in severe words of warning (noutds
laloumen), he says he is convinced of
the better things (ta kreissona) of them.
Cod would not forget in a moment (epila -
thesthai) all they had done in word and
deed in ministering to their Christian
brethren, nor that they continued so to
minister. This was a sign of their ear¬
nestness; now they were to keep this
same earnest spirit and attitude all their
lives (v. 11). They were to keep before
them the splendid example of all who
so earnestly persevered (v. 12), and they
would enjoy the fulfilled promises of
God. They must copy the faith and
practices of those who were strong in
faith.

13-20. They had the firm guarantee
of the covenant made with Abraham, as
their assurance. Abraham is introduced
here as an example of perseverance. And
Abraham persevered because God guar¬
anteed by His own name the covenant
He made with him. Having sworn by His
own name, God could not then lie to
Abraham, because both His authority and
His integrity were at stake. Cod is un¬
changeable, and we have as strong an
encouragement as Abraham had in his
day. Our assurance is in Tesus, who is in
the heavenly sanctuary already. By oath
and by promise those whose hope is in
Christ as the anchor of the soul will re¬
alize their hope of passing through the
veil (symbolic, veil of Tabernacle) be¬
cause Jesus has already entered for us.

As the eternal high priest in the sanc¬
tuary, Christ fulfills the priestly type of
Melchisedek, and the writer returns to
the interrupted theme of the person of
Christ after the order of or just like
Melchisedek.

918

HEBREWS 7;l-2

CHAPTER 7

FOR this Melchisedec, king of Salem, priest
of the most high God, who met Abraham re¬
turning from the slaughter of the kings, and
blessed him;

2. To whom also Abraham gave a tenth
part of all; first being by interpretation King
of righteousness, and after that also King of
Salem, which is, King of peace;

8) The Priesthood of Melchisedek.
7:1-28.

Melchisedek is clearly a type of Christ.
Everything known about Melchisedek is
found in two passages of the OT—Gen
14:17-20 and Ps 110:4. In both instances
his position as a priest of God is clear.
Also his life story is related entirely in
the Genesis passage. Nothing more is
known about him, and it is not com¬
pletely clear that the reference to Salem
is to be inteipreted as a reference to
Jerusalem (Alf, IV, 125). However,
there is no mistaking Melchisedek as a
type of the eternal or everlasting priest¬
hood of Christ. This thought serves to
open up the whole discussion of the
Levitical system.

Leonard designates 7:1—10:18 as the
heart of the epistle. He speaks of it as a
unique section, having few if any par¬
allels in the NT, since it develops a
comparative estimate of the priestly
mediators of the two covenants (op. cit.,
p. 32).

The importance of Melchisedek and
the significance of the comparison of
Melchisedek and Christ has been the
subject of much discussion. Opinions
about these considerations vary widely.
Cotton and Purdy (IB, XI, 660,661)
speak of the “Melchisedek speculation,”
and of the “Alexandrian method of al¬
legorical interpretation,” which means,
they say, “practically to play fast and
loose with historical fact.” And yet their
comment on the passage goes on to
point out clearly that Melchisedek es¬
tablishes the “validity and dignity of
Christ s priesthood,” and that Melchise-
dek is “the prototype of the Son ... He
[the writer of Hebrews] has established
proof that Jesus is the Son; h6 must now
show that He is Priest.”

A. B. Davidson in his The Epistle to
the Hebrews (pp. 129, 146 ff.) discusses
the whole subject of the priesthood of
Christ, including the Melchisedek ques¬
tion. He rightly establishes the basic
principle. With Melchisedek, the func¬
tion of the priesthood is not under dis¬
cussion, but the personnel of the priest¬
hood. The ministry for all priests is
essentially the same, being merely ex¬
tended for the high priest in relation to
the Day of Atonement. The writer thus
relates Christ to Melchisedek in order to
emphasize that Christ is a priest forever.

1-3. The historical incident recorded
in Gen 14:17-20 is reviewed. The writer
indicates that Melchisedek was a king
and therefore received tribute of Abra-

919

HEBREWS 7:3-18

3. Without father, without mother, with¬
out descent, having neither beginning of
days, nor end of life; but made like unto the
Son of God; abideth a priest continually.

4. Now consider how great this man was,
unto whom even the patriarch Abraham
gave the tenth of the spoils.

5. And verily they that are of the sons of
Levi, who receive the office of the priest¬
hood, have a commandment to take tithes of
the people according to the law, that is, of
their brethren, though they come out of the
loins of Abraham:

6. But he whose descent is not counted
from them received tithes of Abraham, and
blessed him that had the promises.

7. And without all contradiction the less
is blessed of the better.

8. And here men that die receive tithes;
but there he receiveth them, of whom it is
witnessed that he liveth.

9. And as I may so say, Levi also, who re¬
ceiveth tithes, paid tithes in Abraham.

10. For he was yet in the loins of his
father, when Melchisedec met him.

11. If therefore perfection were by the
Levitical priesthood, (for under it the people
received the law,) what further need was
there that another priest should rise after the
order of Melchisedec, and not be called after
the order of Aaron?

12. For the priesthood being changed,
there is made of necessity a change also of
the law.

13. For he of whom these things are spo¬
ken pertaineth to another tribe, of which no
man gave attendance at the altar.

14. For it is evident that our Lord sprang
out of Juda; of which tribe Moses spake
nothing concerning priesthood.

15. And it is yet far more evident: for that
after the similitude of Melchisedec there
ariseth another priest,

16. Who is made, not after the law of a
carnal commandment, but after the power of
an endless life.

17. For he testffieth. Thou art a priest for
ever after the order of Melchisedec.

18. For there is verily a disannulling of
the commandment going before for the
weakness and unprofitableness thereof.

ham; but more important, he was priest
of God Most High (ASV), and therefore re¬
ceived tithes of Abraham. The point of
this is made later with reference to
Melchisedeks being a priest of God be¬
fore the Levitical priesthood was estab¬
lished (vv. 4-6). In the parenthetical
portion of verses 2, 3, notice is taken of
the fact that Melchisedek had no re¬
corded genealogy or succession. Neither
is his birth mentioned or his death re¬
corded. His is a record of one having
neither beginning of days nor end of life,
but made like unto the Son of God (ASV).
This lack of birth data strengthens the
typology of Melchisedek in relation to
Christ. Thus Ps 110:4 emphasizes the
eternity of the priesthood of Melchise¬
dek, as ^ does eis to dienekes, “in per¬
petuity,” continually (Heb 7:3).

4-14. What does all of this discussion
of Melchisedek mean spiritually? Ob¬
serve, or contemplate (theoreite) the
reatness of the one whom Abraham ac-
nowledged to be superior by giving him
tithes. The important truth is that the
priesthood of Melchisedek was greater
than the priesthood of Aaron and the
Levites because (figuratively) the later
priesthood offered tithes to God through
the earlier, or Melchisedekian, priest¬
hood in the person of Abraham. In this
way the less, i.e., the Levites, is blessed
of the better, i.e., Melchisedek. The im¬
plications are all intended to demon¬
strate the superiority and eternity of the
priesthood of the latter, who functioned
as a priest when he blessed Abraham
and (figuratively) Aaron and the Levites.

In this sequence the relation of the
Levitical priesthood fo Christ is dis¬
cussed (vv. 11-14). Jesus was not of
Levi but of Judah. This debarred him
from the order of priests under the Law.
His humanity related him to the tribe
of Judah, and therefore (v. 13) he could
not qualify on the human plane to serve
before the altar as a priest, for Moses
uttered not one word giving Judah
priestly authority or function.

15-28. The technical question of
whether Christ was/is a priest resolves
itself because he is of another order of
priesthood. This order is adjudged su¬
perior in every point to the Levitical
priesthood, and this order is eternal. 16.
The power of an endless life (akatalytos)
appears in no other place in the NT.

18-20. The Law of Moses referred to
in the phrase disannulling of the com¬
mandment, or disannulling of a foregoing
commandment (ASV) is abrogated or

920

HEBREWS 7:19 — 8:2

19. For the law made nothing perfect, but
the bringing in of a better hope did ,* by the
which we draw nigh unto God.

20. And inasmuch as not without an oath
he was made priest:

21. (For those priests were made without
an oath; but this with an oath by him that
said unto him. The Lord sware and will not
repent. Thou art a priest for ever after the
order of Melchisedec:)

22. By so much was Jesus made a surety
of a better testament.

23. And they truly were many priests, be¬
cause they were not suffered to continue by
reason of death:

24. But this man 9 because he continued!
ever, hath an unchangeable priesthood.

25. Wherefore he is able also to save them
to the uttermost that come unto God by him,
seeing he ever liveth to make intercession for
them.

26. For such a high priest became us, who
is holy, harmless, undefiled, separate from
sinners, and made higher than the heavens;

27. Who needeth not daily, as those high
priests, to offer up sacrifice, first for his own
sins, and then for the people’s: for this he did
once, when he offered up himself.

28. For the law maketh men high priests
which have infirmity; but the word of the
oath, which was since the law, maketh the
Son, who'is consecrated for evermore.

CHAPTER 8

NOW of the things which we have spoken
this is the sum: We have such a high priest,
who is set on the right hand of the throne of
the Majesty in the heavens;

2. A minister of the sanctuary, and of the
true tabernacle, which the Lord pitched, and
not man.

set aside in that Christ is the priest of
God sealed with an oath (Ps 110:4). 22.
Christ is the surety or pledge (engyos)
that Gods oath will be kept in the
promises and assurances of the new
covenant.

23-28. Christ lives forever and is not
subject to death. The grave has been
conquered. He can therefore save to the
uttermost, completely and to the ulti¬
mate, i.e., eternally, whoever calls upon
him. In the same fashion his intercession
for his own is unceasing. These minis¬
tries are guaranteed by his own charac¬
ter (holy, guileless, undefiled, separated
from sinners, ASV), his function (as
the atoning sacrifice), and his relation¬
ship.

B. Christ, the Minister and High
Priest of the New Covenant. 8:1—10:18.

The new covenant, the Levitical sys¬
tem of the old covenant, and the priestly
ministry of Christ are now brought to¬
gether in the concluding statements of
the main argument of the epistle. In
summation, direct reference is made to
the tabernacle in the wilderness in order
that the contrast with the heavenly
sanctuary might be introduced. Christ
is in the heavenly sanctuary, his pres¬
ence there being earlier described (^IS¬
IS). He is there as high priest perform¬
ing priestly service based upon the
sacrifice, he being also the sacrifice.
Three concepts are thus combined,
namely, atoning sacrifice, priestly serv¬
ice, and the heavenly sanctuary.

1) The New Covenant in Relation to
the Old. 8:1-9.

Jeremiah mentioned a new covenant
centuries before this discussion of its im¬
port (Jer 31:31 ff.). In Heb 8:8, both
Israel and Judah are named as being the
recipients of blessing and divine help in
the promised new covenant. The new
covenant is clearly contrasted with the
old covenant (vv.8,9). It is shown to be
inclusive, as well as a better covenant
because guaranteed by better promises
(v.6).

1-5. The new covenant was estab¬
lished by Christ, who is its minister
(leitourgos). He ministers the holy
things in the true tabernacle, which is
built by the Lord (kyrios, evidently the
Father, Alf). Here Christ ministers as
high priest, having full authority (w.
1,2). His position in the heavenly sanc¬
tuary is in perfect order. He offered to

921

HEBREWS 8:3-13

3. For every high priest is ordained to
offer gifts and sacrifices: wherefore it is of
necessity that this man have somewhat also
to offer.

4. For if he were on earth, he should not
be a priest, seeing that there are priests that
offer gifts according to the law:

5. Who serve unto the example and
shadow of heavenly things, as Moses was ad¬
monished of God when he was about to
make the tabernacle: for. See, saith he, that
thou make all things according to the pat¬
tern showed to thee in the mount.

6. But now hath he obtained a more ex¬
cellent ministry, by how much also he is the
mediator of a better covenant, which was es¬
tablished upon better promises.

7. For if that first covenant had been
faultless, then should no place have been
sought for the second.

8. For finding fault with them, he saith,
Behold, the days come, saith the Lord, when
I will make a new covenant with the house
of Israel and with the house of Judah:

9. Not according to the covenant that I
made with their fathers, in the day when I
took them by the hand to lead them out of
the land of Egypt; because they continued
not in my covenant, and I regarded them
not, saith the Lord.

10. For this is the covenant that I will
make with the house of Israel after those
days, saith the Lord; I will put my laws into
their mind, and write them in their hearts:
and I will be to them a God, and they shall
be to me a people:

11. And they shall not teach every man
his neighbor, and every man his brother,
saying. Know the Lord: for all shall know
me, from the least to the greatest.

12. For I will be merciful to their unright¬
eousness, and their sins and their iniquities
will I remember no more.

13. In that he saith, A new covenant^ he
hath made the first old. Now that which de-
cayeth and waxeth old is ready to vanish
away.

the Father both sacrifices and service. He
offered himself as the one acceptable
sacrifice (an idea developed more fully
in chs. 9; 10), and his service is that of
the high priest before God, serving in
the sanctuary. In verse 4 there is a pos¬
sible indication that this epistle was
written before the fall of Jerusalem in
a.d. 70, in the thought that earthly
priests still serve who offer gifts accord¬
ing to the law. These serve only in the
copy and shadow (ASV) given to Moses,
who saw the real or true (heavenly)
sanctuary on Mount Sinai (Ex 25:40).

6-9. The contrast is then sharpened
(v. 6). A better service, or ministry the
more excellent... a better covenant (ASV);
and all based on better promises. If the old
covenant had been satisfactory, God
would not have found fault with it nor
would he have spoken of replacing it as
he did through Jeremiah, the prophet
(Jer 31:31 ff.). The prophet reported
the giving of the old covenant, the fail¬
ure of Israel to observe it, and the de¬
cision to replace it at some time future
to Jeremiah.*

2) The Better Covenant Explained.
8:10-13.

The writer appropriates the prophecy
of Jeremiah to explain the nature and
provisions of the new covenant. Under
the new covenant: (1) God puts new
laws in the hearts and minds of the peo¬
ple (accomplished by Christ through
the new birth, thus establishing the new
covenant as a covenant of relationship).
(2) He establishes a new relationship
with them—I will be to them a Goa,
they ... to me a people. ’(3) The people
have a new function — teach every man
. . . Know the Lord (v. 11). (4) And
God’s truth has a new outreach —all
shall know me. (5) A new cleansing is
provided, with sins and iniquities for¬
given through Christ, the sacrifice and
guarantor of the new covenant (v. 12).
The old is replaced by the new, and the
old is at the point of completely disap¬
pearing (v. 13).

3) The New Sanctuary and the Per¬
fect Sacrifice. 9:1-28.

Familiarity with the functions of the
Aaronic priesthood as described in the
latter half of Exodus and in Leviticus
greatly aids in understanding these
verses. The service of the priest in the
Tabernacle is described in summary
fashion in relation to the various pieces
of furniture and their functions. As in the

922

HEBREWS 9:1-13

CHAPTER 9

THEN verily the first covenant had also or¬
dinances of divine sendee, and a worldly
sanctuary.

2. For there was a tabernacle made; the
first, wherein was the candlestick, and the
table, and the showbread; which is called
the sanctuary.

3. And after the second veil, the taber¬
nacle which is called the holiest of all;

4. Which had the golden censer, and the
ark of the covenant overlaid round about
with gold, wherein was the golden pot that
had manna, and Aaron's rod that budded,
and the tables of the covenant;

5. And over it the cherubim of glory
shadowing the mercy seat; of which we can¬
not now speak particularly.

6. Now when these things were thus or¬
dained, the priests went always into the first
tabernacle, accomplishing the service of
God.

7. But into the second went the high
priest alone once every year, not without
blood, which he offered for himself, and for
the errors of the people:

8. The Holy Ghost this signifying, that
the way into the holiest of all was not yet
made manifest, while as the first tabernacle
was yet standing:

9. Which was a figure for the time then
present, in which were offered both gifts and
sacrifices, that could not make him that did
the service perfect, as pertaining to the con¬
science;

10. Which stood only in meats and
drinks, and divers washings, and carnal ordi¬
nances, imposed on them until the time of
reformation.

11. But Christ being come a high priest of
good things to come, by a greater and more
perfect tabernacle, not made with hands,
that is to say, not of this building;

12. Neither by the blood of goats and
calves, but by his own blood he entered in
once into the holy place, having obtained
eternal redemption for us.

13. For if die blood of bulk and of goats,
and the ashes of a heifer sprinkling the un¬
clean, sanctifieth to the purifying of the
flesh;

former chapter, the purpose is again to
make plain the contrast Detween the su¬
perior service of Christ as high priest in
the heavenly sanctuary ana Aaron as
high priest on earth.

I- 10. The old practices are explained
as the ordinances of the earthly sanc¬
tuary. The writer sees to it that his
readers do not mistake the location of
Levitical priestly service. He names the
items of furniture in the Tabernacle and
identifies them locationally by holy place,
sanctuary, ASV, AV (hagia); and holy
of holies, holiest of all, ASV, AV (hagia
hagion). The former was the first room
in the earthly Tabernacle, and the latter
was the second or inner room. This
careful description is important for an
understanding of the activities of the
Levitical priests and of the high priest
in relation to the two rooms. The minis¬
trations of the priests were clearly of
greater importance than the furniture,
as is indicated by the phrase, of which
things we cannot now speak severally, or
individually (ASV, v. 5).

The Levitical priests ministered daily
in the Holy Place, but they did not go
through the veil into the Holy of Holies.
Ceremonial cleansing was obtained for
the people as the priests daily ministered
at the altar of incense in the Holy Place.
Atonement or forgiveness was obtained
only once each year, on the Day of
Atonement (see Lev 16), when the high
priest went through or beyond the veil
to the mercy seat carrying the blood of
the sacrifice. But these were carnal ordi¬
nances (Heb 9:10), because the earthly
Tabernacle, its furniture and its service,
were imperfect. The veil hung between
the two rooms of the sanctuary in the
Tabernacle bore perpetual witness that
the way directly to God was not yet
open (see 4:13-16). To this fact the
Holy Spirit bore witness (9:8). Also
there was a specific time limit as to how
long the Levitical priesthood and the
earthly Tabernacle were to serve (v, 10).
There was to be a time of reformation.

II- 14. Christ inaugurated this time of
reformation by entering as a high priest
into the heavenly tabernacle, or greater
and more perfect tabernacle, and present¬
ing his own blood on the heavenly mercy
seat as an atonement. An eternal re¬
demption was once for all accomplished
by the eternal sacrifice of the Son of
God. No repetition of this action is nec¬
essary or possible. The contrast between
the blood of goats and bulls annually
offered and the other ceremonial sym-

923

HEBREWS 9:14-21

14. How much more shall the blood of
Christ, who through the eternal Spirit
offered himself without spot to God, purge
your conscience from dead works to serve
the living God?

15. And for this cause he is the mediator
of the new testament, that by means of
death, for the redemption of the transgres¬
sions that were under the first testament,
they which are called might receive the
promise of eternal inheritance.

16. For where a testament is, there must
also of necessity be the death of the testator.

17. For a testament is of force after men
are dead: otherwise it is of no strength at all
while the testator liveth.

18. Whereupon neither the first testament
was dedicated without blood.

19. For when Moses had spoken every
precept to all the people according to the
law, he took the blood of calves and of goats,
with water, and scarlet wool, and hyssop,
and sprinkled both the book and all the peo¬
ple,

20. Saying, This is the blood of the testa¬
ment which God hath enjoined unto you.

21. Moreover he sprinkled likewise with
blood both the tabernacle, and all the vessels
of the ministry.

bols of the Levitical system and the
atoning death of Christ is again ex¬
plained. Of how much greater import is
the blood of Christ who through the
eternal Spirit offered himself (dia pneu-
matos aidniou). Through the eternal Spirit
probably means his eternal Spirit (ASV
marg.), and refers to the consent of his
own will in the offering of himself in re¬
lation to his position in the Godhead. In
this way his was an eternal and not a
temporal sacrifice. The exact interpreta¬
tion of eternal Spirit is difficult to deter¬
mine (cf. Davidson, Epistle to the He¬
brewsi, p. 178; CGT, p. 119).

This redemptive and atoning work of
Christ satisfies both legal requirements
under the Law and personal require¬
ments in a cleansed conscience. It pro¬
vides internal purity as well as outward
and eternal deliverance. This was a par¬
ticularly important argument in light of
the temptation to apostatize on the part
of at least some of the readers of this
epistle. As sinners delivered and cleansed,
they, especially, were obligated to ren¬
der service to God rather than return to
the dead works of Judaism.

15-28. The way into the heavenly
sanctuary is by atoning death. This is the
functional meaning of mediator of a new
covenant. This is true because a death
has taken place, the death of Jesus Christ
upon the cross. A transaction took place
there which fully satisfied all redemptive
requirements, and this issues in forgive¬
ness and an eternal inheritance.

16. This new covenant may be viewed
as a testament sealed by the death of
him that made it. In OT times the blood
of animal sacrifice sealed a covenant to
its makers. The death of Christ seals the
new covenant. 17. Here is added argu¬
ment to strengthen the fact under con¬
sideration. The emphasis is upon testa¬
ment (diatheke; cf. Alf) sealed by
death and by shedding of blood. This is
the only way in which a covenant can
be in force. And this is a better covenant.
All along through these verses the point
made is that death is necessary.

18-22. The blood of animal sacrifices
was inseparably linked to the earthly or
first Tabernacle. After God gave the
promises and instructions to Moses, then
Moses took the blood of sacrifices and
sprinkled everything symbolically in¬
volved in the first covenant. Hence this
is called the blood of the covenant. By
this action these earthly things were
cleansed and then maintained as clean
and identified with God and his covenant

924

HEBREWS 9:22-10:3

22. And almost all things are by the law
purged with blood; and without shedding of
blood is no remission.

23. It teas therefore necessary that the
patterns of things in the heavens should be
purified with these; but the heavenly things
themselves with better sacrifices than these.

24. For Christ is not entered into the holy
places made with hands, which are the
figures of the true; but into heaven itself,
now to appear in the presence of God for us:

25. Nor yet that he should offer himself
often, as the high priest entereth into the
holy place every year with blood of others;

26. For then must he often have suffered
since the foundation of the world: but now
once in the end of the world hath he ap¬
peared to put away sin by the sacrifice of
himself.

27. And as it is appointed unto men once
to die, but after this the judgment:

28. So Christ was once offered to bear the
sins of many; and unto them that look for
him shall he appear the second time without
sin unto salvation.

CHAPTER 10

FOR the law having a shadow of good things
to come, and not the very image of the
things, can never with those sacrifices, which
they offered year by year continually, make
the comers thereunto perfect.

2. For then would they not have ceased to
be offered? because that the worshippers
once purged should have had no more con¬
science of sins.

3. But in those sacrifices there is a re¬
membrance again made of sins every year.

with Israel. This was necessary because
there is no remission apart from the
blood of the sacrifice. The fundamental
truth over which many stumble is the
statement of verse 22 that without shed¬
ding of blood there is no remission (cf.
Ex 24:3-8).

23- 28. The finality of the atoning
work of Christ is explained more fully.
23. Again, better sacrifices is the key.
Heaven itself is free from the taint of
human sin because the blood of Christ
was shed (cf. Moll in J. P. Langes Com¬
mentary on the Holy Scriptures; or,
Ex 24:3-8).

24- 26. Finality. Christ is in the holy
place or heavenly sanctuary, appearing
there in our behalf (v. 24). He does not
go in and come out annually, for his sac¬
rifice is complete (v. 25). He suffered
only once; his blood was shed once; and
in his suffering and death, sin was once
and for all time conquered. This event
is identified with the end of the world
(AV) or age (ASV). This time designa¬
tion and the almost immediate reference
to the Second Coming (v. 28) suggest
that God's people in the early generations
after Christ linked the Lord's death with
his return as events close to each other
in import, if not in time.

27,28. A physical death precedes judg¬
ment. Christ suffered this death, and in
so doing he died once and for all. In so
doing he took sin upon himself—the sins
of many (v. 28). And he will come a
second time not to bear sin, but to meet
sinners whose sins are washed away in
his atoning blood. These are the re¬
deemed of God . who wait for him. Be¬
lievers will then enter into full salvation
and the actual presence of God. Those
who know the joy of salvation should
also know the hope of the Lord's coming.

4) The New Covenant Complete, Per¬
fect, and at Work. 10:1-18.

How can sins be removed? The old
covenant offered a way of forgiveness of
sins. Was it satisfactory? Did the method
work? These questions form the basis for
the final phase of the argument.

1-4. The old covenant failed. It was a
mere shadow (skia) of the better things
to come, an image (eikon) of the real.
Because of this, it was ultimately futile
in that it never made anyone mature in
faith and trust. If it had made perfect
believers, it would not have been re¬
placed. The sin problem would have been
solved. The fact clearly stated is that
yearly offerings and the blood of animal

925

HEBREWS 10:4-18

4. For it is not possible that the blood of
bulls and of goats should take away sins.

5. Wherefore, when he cometh into the
world, he saith, Sacrifice and offering thou
wouldest not, but a body hast thou prepared
me:

6. In burnt offerings and sacrifices for sin
thou hast had no pleasure.

7. Then said 1 1, Lo, I come (in the volume
of the book it is written of me) to do thy will,
OGod.

8. Above when he said, Sacrifice and
offering and burnt offerings and offering for
sin thou wouldest not, neither hadst pleasure
therein; which are offered by the law;

9. Then said he, Lo, I come to do thy will,
O God. He taketh away the first, that he may
establish the second.

10. By the which will we are sanctified
through the offering of the body of Jesus
Christ once for all

11. And every priest standeth daily minis¬
tering and offering oftentimes the same sacri¬
fices, which can never take away sins:

12. But this man, after he had offered one
sacrifice for sins for ever, sat down on the
right hand of God;

13. From henceforth expecting till his
enemies be made his footstool.

14. For by one offering he hath perfected
for ever them that are sanctified.

15. Whereof the Holy Ghost also is a wit¬
ness to us: for after that he had said before,

16. This is the covenant that I will make
with them after those days, saith the Lord; I
will put my laws into their hearts, and in
their minds will I write them;

17. And their sins and iniquities will I re¬
member no more.

18. Now where remission of these is, there
is no more offering for sin.

sacrifices cannot take away sin. The vital
word in verse 4 is impossible (adynaton).
This is a strong, conclusive, and true
statement.

5-10. Psalm 40:7-9 is here used typo-
logically. David is quoted as having
spoken of the Messiah and his entrance
into the world in human form. The will
of God for Messiah was to make a full
atonement for sin. This necessitated sac¬
rifice and shedding of blood and there¬
fore the body . . . prepared so that he
might suffer. In suffering and death the
will of God was fully accomplished and
the second or better covenant was fully
established. As a result, believers have
been changed because cleansed and
sanctified by the offering of the body of
Jesus Christ once for all (v. 10). By this
offering, atonement was made, pleasing
a holy God perfectly.

11-13. The ultimate triumph of the
Messiah is seen in that he does not come
repeatedly, nor does he stand to sym¬
bolize an incomplete redemption; but
upon offering himself, Christ sat down
on the right hand of God. Again refer¬
ence is made to the position occupied by
Christ, the place of authority and of
priestly service. For believers, he both
rules and intercedes, two aspects of the
ministry of Christ continually held be¬
fore those tempted to apostatize back
into Judaism and mere legalism and
ritual. The rule of Christ will become
actual. Meanwhile he patiently waits for
the time when his enemies will be van¬
quished. There will then be no more op¬
position to Christ or to his rule.

14-18. Jeremiah s covenant prophecy
has been fulfilled. Believers in Christ
are now perfected, cleansed, purified,
fitted for perpetual communion and fel¬
lowship with God. The word perfected
(teteleidken) means “completed.” That is,
the end in view is achieved; the believer
is prepared for entrance into the sanctu¬
ary, and his earthly hope of this is as¬
sured (cf. ExpGT). This signifies growth
and also enjoyment of privileges.

The writer again quotes Jer 31:33 ff.,
to indicate how the heart of a believer is
changed by faith in Christ, and his very
nature is transformed. Jeremiah foretold
that it would be so as the Holy Spirit
spoke through him. Remission of sins is
now complete, and what Jeremiah spoke
of in prophecy is now reality. Sins are
not even remembered, and lives are
fully transformed by all that Christ has
accomplished in atoning death. The work
is done.

926

HEBREWS 10:19-21

19. Having therefore, brethren, boldness
to enter into the holiest by the blood of
Jesus,

20. By a new and living way, which he
hath consecrated for us, through the veil,
that is to say, his flesh;

21. And having a high priest over the
house of God;

HI. The Elements of the Faith Life.
10:19-13:17.

Now an exhortation brings to a
close the last thoughts of the writer. This
closing section is an exhortatory compo¬
sition with all the thoughts centered in
the one word — faith. The exhortation is
to constancy of faith, with accompanying
warnings about the outcome if the life
of faith is either rejected or despised.
The thought of faith carries through to
the personal epilogue with which the
epistle finally ends. The thought of an
active life of faith seems to be a focal
oint around which the writer gathers
is final arguments and warnings. The
thought introduced by Let us draw near
with a true heart in full assurance of faith
permeates alb that follows. By descrip¬
tion, warning, example, and other means
that seem to come to mind, the writer
states the case plainly in the phrase, full
assurance of faith.

A. Description of the Faith Life. 10:
19-25.

The life of faith must first be under¬
stood. If a teacher finds that the believers'
faith is weak, then he must speak much
of an assured faith that makes strong,
confident believers. This assurance is
founded upon the eternal guarantee that
Christ has entered into the sanctuary and
into the presence of God, making it pos¬
sible also for every believer to enter
into the sanctuary and into God's pres¬
ence. If this is the privilege of believers,
and it is, then believers should take every
advantage of the privilege. They should
exercise the prerogative of drawing near,
because Christ, the Son over God's house
and the high priest in eternal (Melchis-
edekian) generation, has made this pos¬
sible. In this expansion of 4:13-16, the
writer bids us to be bold.

19. Boldness, or confidence. Because of
all that the Lord Jesus Christ has done,
we have boldness. This is free access by
the blood of Jesus; the way is already
opened. 20, 21. Here is the means of
access, by a new (prosphaton) and living
way . , ., or consecrated way. The veil no
longer blocks access to God, nor does
human nature, symbolized by the ref¬
erence to flesh (sarx). Christ's suffering
in the flesh forever removes this barrier.
As his body was torn on the cross, so the
veil between God and men was torn, giv¬
ing immediate access to God. And Christ
is the great high priest, or great priest,

927

HEBREWS 10:22-25

22. Let us draw near with a true heart in
full assurance of faith, having our hearts
sprinkled from an evil conscience, and our
bodies washed with pure water.

23. Let us hold fast the profession of our
faith without wavering; for he is faithful that
promised;

24. And let us consider one another to
provoke unto love and to good works:

25. Not forsaking the assembling of our¬
selves together, as the manner of some is; but
exhorting one another: and so much the
more, as ye see the day approaching.

as in 4:14, doing the work of a great
priest in the sanctuary.

22. Draw near, bears the idea of com¬
ing to God frequently, openly, intimately,
and unhesitatingly, but always with a
cleansed heart, true heart; hearts sprinkled
and a fully formed assurance that the
way to God is opened to us. The cleansed
heart and the fully assured faith are the
predominant ideas; the secondary empha¬
sis falls on the triad of cleansed heart,
body, and conscience. 23. Confession of
our hope (ASV). An unwavering confes¬
sion of faith in the living Christ. God
undergirds our hope by his own promises,
for he is faithful who promised. This then
speaks of further affirmation based upon
faith in the faithfulness of God.

24. With assurance comes concern for
others. This is manifested by the willing¬
ness of believers to assemble together
(v. 25) and also by their willingness both
to give and to receive helpful exhortation
and instruction. To provoke. To stimulate
through provocation and encouragement
(paroxysmos, paroxysm). Love and good
works are to be awakened toward fellow
believers. 25. Assembly and fellowship
are two evidences of vital faith. When
zeal flags and faith weakens, the desire
to fellowship with other believers weak¬
ens also. Through such assembly the
provocation of verse 24 is possible. When
Christians meet together, they exhort
each other to fruitful service and un¬
broken fellowship. The danger of apos¬
tasy lurks in the failure of believers to
meet together for mutual help (paraka -
lountes, “mutual encouragement”).

The day. The shortest of all the refer¬
ences to the coming again of the Lord
Jesus Christ. A direct reference to the
Second Coming. The urgency of the pas¬
sage concerning exhortation is due to the
imminence of this Day of Christ. At this
point, some difficulty arises in relation
to the fall of Jerusalem. The primary ref¬
erence of this statement may be to the
impending judgment of Jerusalem. But it
is evident that the fall of Jerusalem can
not completely fufill this promise. So the
statement seems to presuppose a second
or final judgment as well.

B. A Description of Those Who Spurn
This “New and Living Way.” 10:26-39.

The exhortation to constancy is con¬
tinued with a negative application or
warning. Alternatives are described in
sharp contrast as belief or unbelief, faith

928

HEBREWS 10:26-34

26. For if we sin wilfully after that we
have received the knowledge of the truth,
there remaineth no more sacrifice for sins,

27. But a certain fearful looking for of
judgment and fiery indignation, which shall
devour the adversaries.

28. He that despised Moses’ law died
without mercy under two or three witnesses:

29. Of how much sorer punishment, sup¬
pose ye, shall he be thought worthy, who
hath trodden under foot the Son of God, and
hath counted the blood of the covenant,
wherewith he was sanctified, an unholy
thing, and hath done despite unto the Spirit
of grace?

30. For we know him that hath said.
Vengeance belongeth unto me, I will recom¬
pense, saith the Lord. And again, The Lord
shall judge his people.

31. It is a fearful thing to fall into the
hands of the living God.

32. But call to remembrance the former
days, in which, after ye were illuminated, ye
endured a great fight of afflictions;

33. Partly, whilst ye were made a gazing-
stock both by reproaches and afflictions; and
partly, whilst ye became companions of
them that were so used.

34. For ye had compassion of me in my
bonds, and took joyfully the spoiling of your
goods, knowing in yourselves that ye have in
heaven a better and an enduring substance.

and practice or fearful judgment, ac¬
ceptance or rejection in the light of
Calvary.

26. Sin wilfully (hamartanonton , “as
long as we are sinning wilfully”) and
knowledge (epigndsis, “full knowledge”)
govern this passage. In this case there
is no lack of understanding of the truth,
just as in the case of false teachers men¬
tioned in II Pet 2:20,21, where the same
strong word for knowledge is twice used.
The basic thought in this climactic warn¬
ing passage is the same as in Heb 6:4-6.
A deliberate rejection of the cross by one
who knows the way leaves God with no
alternative. When mercy is rejected,
judgment must fall.

27-29. Judgment follows. The practice
under Mosaic law is cited in order to
establish the contrast. This judgment will
come upon the adversaries of God, and
the rejection of verse 26 apparently
places the rejectors among those adver¬
saries. This will be a fearful, frightful
judgment, because the one atoning sac¬
rifice has been rejected.

The threefold charge follows: (1)
contempt for Christ in the thought of
trampling under foot; (2) rejecting the
blood-bought covenant as worthless and
unholy; (3) despising the person and
work of the Holy Spirit.

30,31. From such ultimate condition
there is neither remedy nor escape. Only
vengeance awaits such persons, declares
the inspired writer, quoting Deut 32:35,
36 as supporting evidence. This hopeless
apostasy and ultimate and irrevocable
rejection leads only to the fiercest judg¬
ment from God. Psalm 135:14 is also
noted as supporting evidence for these
statements.

32-34. Again, the writer draws a
contrast. Continuing his exhortation, he
describes strong faith and patience under
trial and difficulty. He reminds the be¬
lievers of their early faith and the first
blessing of knowing Christ. In the joy of
this newly found faith they regarded
afflictions, temptations (athlesis, such as
the struggles of an athlete), sufferings,
and reproaches as nothing. The kind of
struggle — whether sympathizing with
others under trial or suffering personal
loss for Christ —makes little difference.
Faith was strong; affliction was wel¬
comed, and confidence in Christ was
firm and constant. A gazingstock. They
were made a theater, or set upon a stage
(theatrizomenoi) for all to look upon; but
they did not waver. In thus encouraging

929

HEBREWS 10:35-11;!

35. Cast not away therefore your con¬
fidence, which hath great recompense of re¬
ward.

36. For ye have need of patience, that,
after ye have done the will of God, ye might
receive the promise.

37. For yet a little while, and he that shall
come will come, and will not tarry.

38. Now the just shall live by faith: but if
any man draw back, my soul shall have no
pleasure in him.

39. But we are not of them who draw
back unto perdition; but of them that be¬
lieve to the saving of the soul.

CHAPTER 11

NOW faith is the substance of things hoped
for, the evidence of things not seen.

the believers to recall former days, the
writer personalizes his exhortation.

35-37. Patience, or confidence, in the
light of the things recalled, should not
now be forgotten, or cast away; for this
is a confidence based upon assurance, a
boldness bf vital faith, an assured vic¬
tory. And this patience is the greatest
need. Rather than turning back to an
easier way, the believers are to keep
both faith and hope high in a steadfast
patience, for the reward is certain. To
do the will of God must be their ruling
desire on earth, that their heavenly re¬
ward may be the more blessed (cf.
Mt 7:21). They must be patient, and
carry the load, not cast it off (hypomenes).
And they are to remember the words of
Hab 2:3, for he shall surely come and
will not delay.

38-39. Faith is the keynote of this
passage. Those who live by faith and die
in faith will ultimately rejoice in the
final salvation guaranteed in Christ. As
Habakkuk admonishes, men are not to
shrink back (ASV), for then God is
obliged to act as described in Heb
10:26-31. True believers will not be
guilty of such shrinking back. Their faith
is a faith unto the saving of the soul (ASV).
In his description of the faith of the true
believer, the writer has introduced in a
quiet manner the next phase of his ex¬
hortation.

C. Examples of the Life of Faith.
11:1-40.

Having introduced the faith life as
the subject of his final exhortation, and
having described it both as to its ele¬
ments and its opposites, the writer now
brings to his argument the example of
numerous people who lived such a life
of faith. It is as though someone who
had followed all the careful reasoning
of the author now requested some
evidence or proof to substantiate the
claims made. Have any persons ever
lived like this? Assuredly! Who are they?
Heb 11:1—12:4 is the writer's answer.

1-7. He first explains the nature of
true faith, giving not so much a definition
as a description. Faith is trust in the
unseen. It is not trust in the unknown,
for we may know by faith what we
cannot see with the eye. Those to whom
the writer was directing his thoughts
would now have the added assistance of
the record of the heroes of the OT who
lived with trust in the unseen, or by

930

HEBREWS 11:2-12

2. For by it the elders obtained a good re¬
port.

3. Through faith we understand that the
worlds were framed by the word of God, so
that things which are seen were not made of
things which do appear.

4. By faith Abel offered unto God a more
excellent sacrifice than Cain, by which he
obtained witness that he was righteous, God
testifying of his gifts: and by it he being dead
yet speaketh.

5. By faith Enoch was translated that he
should not see death; and was not found, be¬
cause God had translated him: for before his
translation he had this testimony, that he
pleased God.

6. But without faith it is impossible to
please him: for he that cometh to God must
believe that he is, and that he is a rewarder
of them that diligently seek him.

7. By faith Noah, being warned of God of
things not seen as yet, moved with fear, pre¬
pared an ark to the saving of his house; by
the which he condemned the world, and be¬
came heir of the righteousness which is by
faith.

8. By faith Abraham, when he was called
to go out into a place which he should after
receive for an inheritance, obeyed; and he
went out, not knowing whither he went.

9. By faith he sojourned in the land of
promise, as in a strange country, dwelling in
tabernacles with Isaac and Jacob, the heirs
with him of the same promise:

10. For he looked for a city which hath
foundations, whose builder and maker is
God.

11. Through faith also Sarah herself re¬
ceived strength to conceive seed, and was de¬
livered of a child when she was past age, be¬
cause she judged him faithful who had
promised.

12. Therefore sprang there even of one,
and him as good as dead, so many as the
stars of the sky in multitude, and as the sand
which is by the seashore innumerable.

faith. Faith is the ultimate assurance and
the ultimate evidence that things not
seen are realities (pragmata). The con¬
tinuity of men who have believed in
things not seen, heroes of faith, is un¬
broken.

By the act of believing, God's chil¬
dren know that the Lord made the
worlds by his word. The OT great ones
lived by faith. Abel, Enoch, and Noah
arp mentioned as precise examples of
men acting by faith. Also, the generation
receiving the exhortation was to live by
faith. And each succeeding generation
also must live by things hoped for until
the coming of Christ.

Abel made an acceptable offering,
which was a blood sacrifice. And this
offering typologically established blood
sacrifice as the basis of entrance into the
life of faith. The faith life becomes a
life only by an atonement made. So Abel
continues to speak. Enoch lived a right¬
eous life. His goal was to please God at
any cost, and he succeeded; before his
translation he had been well-pleasing unto
God (ASV). This should still be the goal
of every true believer, and it is impos¬
sible to please God apart from faith.
Abel brought an acceptable offering, and
Enoch lived a life of unbroken fellow¬
ship. Noah believed that God would
judge the earth, and this became an
incentive for his life of faith. He built
the ark as an evidence of his faith. He
activated his faith in the light of judg¬
ment.

Noah lived to see his faith and prac¬
tice vindicated. On the one hand, he
exhibited his faith by building the ark;
on the other, he saw his faith vindicated
in his deliverance from the Flood. Thus
he joined that glorious company of the
just who live by faith through a right¬
eousness which is according to faith (ASV).

8-31. The later patriarchs also bore
the same witness. Abraham, Sarah, Isaac,
Jacob, Joseph, and Moses all exemplify
the life of faith. Abraham and Moses
serve as the better examples because
they played such an important part in the
purposes of God in the earth. Abraham
exemplifies obedience in the life of faith.
When God called him out of Ur of the
Chaldees, he became a dweller in tents
and a sojourner, a spiritual pilgrim, with
his eye fixed upon a city as yet unseen.

Later he willingly gave Isaac to God,
fully persuaded that the seed of Abraham,
through Isaac, predestined to bless the
world, would be under no jeopardy if

931

HEBREWS 11:13-24

13. These all died in faith, not having re¬
ceived the promises, but having seen them
afar off, and were persuaded of them, and
embraced them, and confessed that they
were strangers and pilgrims on the earth.

14. For they that say such things declare
plainly that they seek a country.

15. And truly, if they had been mindful of
that country from whence they came out,
they might have had opportunity to have re¬
turned.

16. But now they desire a better country,
that is, a heavenly: wherefore God is not
ashamed to be called their God: for he hath
prepared for them a city.

17. By faith Abraham, when he was tried,
offered up Isaac: and he that had received
the promises offered up his only begotten
son,

18. Of whom it was said. That in Isaac
shall thy seed be called:

19. Accounting that God was able to raise
him up, even from the dead; from whence
also he received him in a figure.

20. By faith Isaac blessed Jacob and Esau
concerning things to come.

21. By faith Jacob, when he was a dying,
blessed both the sons of Joseph; and wor¬
shipped, leaning upon the top of his staff.

22. By faith Joseph, when he died, made
mention of the departing of the children of
Israel; and gave commandment concerning
his bones.

23. By faith Moses, when he was bom,
was hid three months of his parents, because
they saw he was a proper child; and they
were not afraid of the king’s commandment.

24. By faith Moses, when he was come to
years, refused to be called the son of Pha¬
raoh’s daughter;

Isaac should die. In faithfulness to His
covenant promise of a seed, God would
raise him up. Even the birth of Isaac, the
son of promise, was an evidence of faith
on the part of Abraham and Sarah. For
their son was born when they were physi¬
cally too old for such an occurrence.

13-16. For true believers, to live by
faith is to die in faith. The faith life is
a pilgrimage. Heaven is the only home
of faithful believers. It is the better
country to which those who live by faith
are fully committed. And because they
are committed to God, God is committed
to them. God is not ashamed of them
(ASV), and he proves this by providing
a city or place of habitation for his own
(Jn 14:1,2).

17-19. From Genesis 22 we see the
faith of Abraham in offering up Isaac on
Mount Moriah. The faith of Abraham
was tested in at least two ways: (1) he
was required to offer to God the best and
dearest of his possessions; and (2) he was
required to offer to God the son of
promise. Abraham’s future was assured
to him only through Isaac. If Isaac
were to die, what of the promise of
God to Abraham? In making his offering,
Abraham demonstrated in practical fash¬
ion his belief that death is no problem
to God. Death can be neither barrier
nor deterrent to His keeping a covenant
promise—God was able to raise him up,
even from the dead. Figure. Parable,
similitude, as though Isaac were actually
returned from the dead; a resurrection.

20. Isaac blessed Jacob and Esau in
the covenant promise made to Abraham,
but still future to Isaac, thus concerning
things to come (see Gen 27).

21,22. By faith Jacob ... By faith
Joseph. Evidence of the faith of the patri¬
archs in the promise .made to Abraham.
Jacob, by blessing the sons of Joseph,
erpetuated the promise and evidenced
oth faith and submission as he wor¬
shiped. Joseph demonstrated his faith in
the covenant promise to Abraham by
requesting that his body (bones) be
buried in the land of promise (Gen 48;
50).

23-29. In many ways Moses exempli¬
fied the life of faith. By faith his parents
hid him in defiance of a specific royal
command (Ex 1:16-22). He was a
proper or beautiful child, thus a portent
of future blessing from God. Later, Moses
himself, by faith, made proper choices.
Son of Pharaoh’s daughter. A phrase
symbolic of rank, indicating the rank of

932

HEBREWS 11:25-39

25. Choosing rather to suffer affliction
with the people of God* than to enjoy the
pleasures of sin for a season;

26. Esteeming the reproach of Christ
greater riches than the treasures in Egypt:
for he had respect unto the recompense of
the reward.

27. By faith he forsook Egypt, not fearing
the wrath of the king: for he endured, as
seeing him who is invisible.

28. Through faith he kept the passover,
and the sprinkling of blood, lest he that de¬
stroyed the firstborn should touch them.

29. By faith they passed through the Red
sea as by dry land: which the Egyptians
assaying to do were drowned.

30. By faith the walls of Jericho fell
down, after they were compassed about
seven days.

31. By faith the harlot Rahab perished
not with them that believed not, when she
had received the spies with peace.

32. And what shall I more say? for the
time would fail me to tell of Gideon, and of
Barak, and of Samson, and of Jephthah; of
David also, and Samuel, and of the prophets:

33. Who through faith subdued king¬
doms, wrought righteousness, obtained
promises, stopped the mouths of lions,

34. Quenched the violence of fire, es¬
caped the edge of the sword, out of weakness
were made strong, waxed valiant in fight,
turned to flight the armies of the aliens.

35. Women received their dead raised to
life again: and others were tortured, not ac¬
cepting deliverance; that they might obtain
a better resurrection:

36* And others had trial of cruel mockings
and scourgings, yea, moreover of bonds and
imprisonment:

37. They were stoned, they were sawn
asunder, were tempted, were slain with the
sword: they wandered about in sheepskins
and goatskins; being destitute, afflicted, tor¬
mented;

38. Of whom the world was not worthy:
they wandered in deserts, and in mountains,
and in dens and caves of the earth.

39. And these ail, having obtained a good
report through faith, received not the prom¬
ise:

prince. Moses chose God’s people and
the promises of God even though this
meant affliction and adversity. In this,
Moses became the deliverer of a hopeless
people (Ex 2). He also chose not to
enjoy the temporary pleasures of sin
(Alf, p. 224). The reproach of Christ.
Moses seemingly comprehended Mes¬
sianic truth; hence his choice of faith in
the Messiah. This reproach was borne by
Christ, and it is likewise borne by those
who faithfully serve him. This passage
suggests that Moses had Christ in view.

Moses also chose to leave Egypt.
Again, with Christ in view, he discounted
both the riches of the land of his birth
and the power and prestige of its
Pharaoh, or king. This statement refers
to the exodus of Israel from Egypt with
Moses as the leader. Moses gave further
evidence of his faith by keeping the
Passover, thus indicating that deliverance
is by the shedding of blood (Ex 12).
Notice the reference to faithful continu¬
ance— he endured— a thought developed
more fully in Heb 12:1-4. Furthermore,
Moses and the people together by faith
witnessed the miracle of the Red Sea—
a deliverance for Israel, a judgment upon
the Egyptians.

30,31. Jericho fell victim to the faith
of Joshua and the children of Israel,
and Rahab participated in Israel’s bless¬
ing by her faith. The memorial to the
faith of Rahab is read in Mt 1:5, where
she is listed in the genealogy of Christ.

32-38. The writer now resorts to piling
up examples, because of the impossibility
of taking each case separately. The list
is impressive, including some of the
Judges, the greatest of Israel’s kings—
David, and one of her greatest prophets
—Samuel.

The list of deeds is equally impressive.
In some cases the incidents referred to
are well known; in others they are more
obscure. In each instance, however,
something typical of those who live by
faith is brought out. The faith life makes
such deeds possible, deeds of valor,
might, courage, or perseverance. And
these are the kinds of experience that
those who live by faith are called upon
to endure. All of the history of Israel
is encompassed in these few brief sen¬
tences. By a careful search of the OT,
it is possible to find many of the events
mentioned.

39,40. But in spite of all this evidence
that men and women of the OT lived
lives of faith,* the fact remains that they

933

HEBREWS 11:40 —12:1

40. God having provided some better
thing for us, that they without us should not
be made perfect.

CHAPTER 12

WHEREFORE, seeing we also are com¬
passed about with so great a cloud of wit¬
nesses, let us lay aside every weight, and the
sin which doth so easily beset us, and let us
run with patience the race that is set before
us.

did not know the full blessings of sins
forgiven and of fellowship with God
through the provisions of Calvary, They
lived in anticipation of the new covenant,
but without its full provisions. They had
a positive and effective witness, a good
report through faith, or as in the CGT,
having been borne witness to through
their faith , an attestation by God himself.

God unveiled a better plan, or at least
a more complete plan, in the generations
after the patriarchs and particularly re¬
garding the generations since Calvary.
Perfection had to await these generations,
that they without us should not be made
perfect (teleidthosin, teleiod, "to make
perfect, or complete”). The whole of the
completed redemption is in view.

Each of the people mentioned in this
chapter illustrates some phase or aspect
of the life of faith—whether obedience,
acting on promises of things to come, sep¬
aration from the world system (Moses),
or some other. But the writer still has
not completed his argument concerning
the superiority of the life of faith over
the practice of Mosaic legalism. One
example remains, the Lord Jesus Christ.
The final phase of the argument by
example culminates in the "consider him”
statement of Heb 12:3. Having con¬
sidered all of these other witnesses, the
readers are now to "consider him that
endured . . . lest ye be weary and faint
in your minds.”

D. Christ, the Supreme Example of
the Faith Life. 12:1-4.

1, 2. The exhortation is now renewed
with vigor because of the examples given
in the previous chapter. Wherefore in¬
cludes all the heroes of chapter 11 who,
together with us, will be made perfect.
They are witnesses, who, like spectators
in a vast arena, watch us progress in
the course of the life of faith. Let us
run with patient endurance (Davidson,
Epistle to the Hebrews , p. 232) com¬
bines exhortations to run and to endure
in the light of the example of those who
have already run this course faithfully.
Every weight. The superfluous and un¬
necessary that might hinder must be cast
aside. Each individual must decide what
is superfluous. But what is dearly sin
allows of no individual choice; it must be
cast aside immediately upon recognition,
as it springs from its ambush to entrap
(euperistatos , "to ambush, to encircle, to
entrap”) the unwary. This kind of sin

934

HEBREWS 12:2-8

2. Looking unto Jesus the author and
finisher of our faith; who for the joy that was
set before him endured the cross, despising
the shame, and is set down at the right hand
of the throne of God.

3. For consider him that endured such
contradiction of sinners against himself, lest
ye be wearied and faint in your minds.

4. Ye have not yet resisted unto blood,
striving against sin.

5. And ye have forgotten the exhortation
which speaketh unto you as unto children.
My son, despise not thou the chastening of
the Lord, nor faint when thou art rebuked of
him:

6. For whom the Lord loveth he chasten-
eth, and scourgeth every son whom he re¬
ceived*.

7. If ye endure chastening, God dealeth
with you as with sons; for what son is he
whom the father chasteneth not?

8. But if ye be without chastisement,
whereof all are partakers, then are ye bas¬
tards, and not sons.

would impede our running, or slow us
down; so away with it.

Looking unto Jesus. A reference to the
supreme or ultimate example available to
us. What did he do? He endured. In this
he is leader or author, and perfecter or
fiinisher of our faith. This concept is
then expanded in the following passages.
In them is set forth the example of
patient endurance to which each be¬
liever is called — that of Christ himself
(12:1). The reward for Christ's endurance
is the position of authority and his oc¬
cupation thereof. In this position his joy
is complete, and so will our joy be com¬
plete when we are in his presence before
God. At God's right hand Christ per¬
forms all the functions of ruler, high
priest, and advocate, yet he came to that
place through suffering and endurance,
i.e., by way of the cross.

3,4. Consider (analogizomai , “com¬
pare yourself with,” "think over") him
that endured. A further enlargement on
verse 2. Contradiction (antilogia) is a con¬
trary argument. Christ was literally a
contradiction to his enemies, who ex-
ressed themselves in open hatred and
ostility. That ye wax not weary, fainting
in your souls (ASV, the best rendering of
the text. See CGT, p. 154). The first
clause suggests a sudden breakdown in
endurance, the second a more gradual
relaxation of vigilance.

Ye have not yet resisted unto blood.
They had not yet realized the full extent
of the struggle. No martyrdom had as
yet occurred; no extreme measures, such
as wholesale taking of life, had been
employed against them. Finally, they
were to remember that sin is the antago¬
nist. They were to continue to strive
against sin, particularly the sin of un¬
belief, which destroys faith.

E. The Father’s Love Known Through
Chastisement. 12:5-11.

5-9. The writer uses Prov .3:11 ff. to
remind the reader-hearers that chasten¬
ing is a part of the love relationship, and
he also describes this relationship by
means of the analogy of father and son.
The exhortation begins at the end of the
quotation. Sons who are worthy of their
sonship must endure or bear chastening.
Sometimes we do not understand chas¬
tening, but we are still to accept it and
endure it as a necessary part of our
training. For by it we are acknowledged
as true sons, rather than spurious sons

935

HEBREWS 12:9-14

9. Furthermore, we have had fathers of
our flesh which corrected ms, and we gave
them reverence: shall we not much rather be
in subjection unto the Father of spirits, and
live?

10. For they verily for a few days chas¬
tened ms after their own pleasure; but he for
our profit, that we might be partakers of his
holiness.

11. Now no chastening for the present
seemeth to be joyous, but grievous: neverthe¬
less, afterward it yieldeth the peaceable fruit
of righteousness unto them which are exer¬
cised thereby.

12. Wherefore lift up the hands which
hang down, and the feeble knees;

13. And make straight paths for your feet,
lest that which is lame be turned out of the
way; but let it rather be healed.

14. Follow peace with all men , and holi¬
ness, without which no man shall see the
Lord:

(v. 8) or bastards (nothos).

Since a worthy earthly father corrects
his sons, it should not surprise the spirit¬
ual sons of God to learn that their
heavenly Father chastens them. Such
knowledge will help believers to be gen¬
uinely in subjection or submissive as true
sons.

10,11. The illustration leads into a
contrast. They ... he. Earthly fathers ex¬
ercise their fatherly prerogative only for
a short time and for immediate ends, but
God has both holy lives and eternal ends
in view.

Neither in the earthly sphere nor in
the heavenly sphere is chastening ap¬
preciated at the time, but the final results
more than warrant the discipline. In the
heavenly or spiritual realm it yields
peaceable fruit, even that of righteousness.
Adversity and chastening, then, are a
form of training.

F. Christian Conduct Under the New
Covenant. 12:12-29.

The first thing for believers to do is to
put away discouragement and complain¬
ing in adverse circumstances. The life of
faith is not easy, nor does it become
easier.

12,13. They are to accept the disci¬
pline of adversity and be strengthened
through it. They are to be strong in the
midst of trial. Lift up the hands. Or,
make straight, strengthen , as one made
strong through difficulty. Relaxed hands
and palsied knees, or stumbling knees,
do not describe the patient endurance
required to finish the course. In so
strengthening the hands and knees, any
lameness brought on by disuse will be
healed. There is a possible suggestion
here that joints not firmly held and
muscles not properly tensed might suffer
dislocation, or a sprain (ektrape). True
strength of character is shown in so
gathering oneself together in time of
adversity.

14,15. Human relationships improve
when the nature of adversity is under¬
stood. Follow after peace with all men
(ASV). As one seeking harmony, as one
having a peaceful spirit, and as one who
desires unity and fellowship among the
righteous. Men. Better omitted. And
holiness. The covering or comprehensive
term (hagiasmon , "sanctification”). Lord
(kyrion) is more probably God than
Christ. Certainly one of the essential
proofs of new life in Christ lies in the

936

HEBREWS 12:15-24

15* Looking diligently lest any man fail of
the grace of God; lest any root of bitterness
springing up trouble you, and thereby many
be defiled;

16. Lest there be any fornicator, or pro¬
fane person, as Esau, who for one morsel of
meat sold his birthright.

17. For ye know how that afterward,
when he would have inherited the blessing,
he was rejected: for he found no place of re¬
pentance, though he sought it carefully with
tears.

18. For ye are not come unto the mount
that might be touched, and that burned with
fire, nor unto blackness, and darkness, and
tempest,

19. And the sound of a trumpet, and the
voice of words; which voice they that heard
entreated that the word should not be spo¬
ken to them any more:

20. (For they could not endure that
which was commanded, And if so much as a
beast touch the mountain, it shall be stoned,
or thrust through with a dart:

21. And so terrible was the sight, that
Moses said, I exceedingly fear and quake:)

22'. But ye are come unto mount Sion,
and unto the city of the living God, the heav¬
enly Jerusalem, and to an innumerable com¬
pany of angels,

23. To die general assembly and church
of the firstborn, which are written in heaven,
and to God the Judge of all, and to the
spirits of just men made perfect,

24. And to Jesus the mediator of the new
covenant, and to the blood of sprinkling,
that speaketh better things than that of
Abel.

way believers get along with each other.

The antithesis follows. Here is one
who comes short, who fails because deep
within him is a root of bitterness that
poisons everything and everyone—thereby
many be defiled. This root of bitterness is
like an infection that spreads through
the whole community (hoi polloi) of
believers. Notice, this describes a break¬
down in human relations among believers
because one believer has become bitter.

16,17. Esau serves as the example of
the hopelessness of such a condition. By
his own choice he became a profane
person, or lover of the earthly and sen¬
sual, so that he lost both birthright and
spiritual sensitivity. This latter condition,
particularly, is the antithesis of the
standard held up in verse 14. Esau ex¬
changed peace and holiness for immedi¬
ate and earthly pleasures.

When Esau attempted to change his
condition, he found it impossible to do
so. Whether the blessing of God or
repentance was the object of his tears,
it was too late. Esau was guilty of will¬
ful sin, from the consequences of which
he found no deliverance. This is the
lesson to the Hebrews who were con¬
templating an act of willful sin in the
form of apostasy back to Mosaic tra¬
dition. To the writer the illustration-
warning seemed obvious.

18-24. The exhortation continues with
what Davidson calls “a grand finale to
the strain ... to hold fast their confes¬
sion.” Sinai and Mount Zion are placed
in contrast to each other. The setting of
the giving of the Law was (1) a mount
that burned with fire, enveloped in
blackness, darkness, tempest, and (2) the
sound of a trumpet, and the voice of
words. In this setting Moses was so over¬
come by the presence of God that he
greatly feared and trembled (cf. Ex
19:12 ff. and Deut 9:19).

But ye are come introduces all the
blessed realities and personages of the
new covenant. Heaven is set against
earth, the phenomenal against the super-
earthly, the glory of Sinai against the
infinitely greater glory of the blood-
sprinkled way. Zion ... the city of the
living God, the heavenly Jerusalem ...
hosts of angels.. . the church of the first¬
born ... God the Judge ... just men made
perfect . . . Jesus the mediator of a new
covenant (ASV order) —these make a
purposely impressive list because of the
contrast intended. Again, the thought is
transparent. Surely these marvels and

937

HEBREWS 12:25-13:3

25. See that ye refuse not him that speak-
eth: for if they escaped not who refused him
that spake on earth, much more shall not we
escape , if we turn away from him that speak-
eth from heaven:

26. Whose voice then shook the earth: but
now he hath promised, saying. Yet once
more I shake not the earth only, but also
heaven.

27. And this word. Yet once more, sig¬
nified! the removing of those things that are
shaken, as of things that are made, that those
things which cannot be shaken may remain.

28. Wherefore we receiving a kingdom
which cannot be moved, let us have grace,
whereby we may serve God acceptably with
reverence and godly fear:

29. For our God is a consuming fire.

CHAPTER 13

LET brotherly love continue.

2. Be not forgetful to entertain strangers:
for thereby some have entertained angels un¬
awares.

3. Remember them that are in bonds, as
bound with them; and them which suffer ad¬
versity, as being yourselves also in the body.

blessings far outweigh the temporary
respite to be gained through returning to
Judaism to escape persecution. Men of
faith have this bright hope under the
new covenant. Men of faith have al¬
ready entered that glad company of
the firstborn, the just men made perfect
(prdtotokdn and teteleiomenon , “first¬
born and perfected,” as in Alf and
Arndt. See also Davidson, Epistle to the
Hebrews, pp. 245-250).

25-29. Heed Christ. Do not refuse the
voice of Christ speaking through the
Gospel. If peril came to those who re¬
fused the voice of God at Sinai, how
much greater peril must come to those
who refuse or reject Gods messenger, his
own Son (1:2). This refusal is akin to
that of the men invited to the “great
supper” of Luke 14:16, who “all. . . began
to make excuses” (paraiteomai). See Lk
14:18, where the same word appears
(Arndt).

Judgment is then described, perhaps
the last judgment. The earth will be
shaken, and the impermanent will vanish
in the shaking; only the permanent and
eternal will remain — a kingdom that*can-
not be shaken (ASV). This kingdom will be
given by God, not conceived by man.
Membership in it through faith in Christ
ought to result in glad service and reverent
worship on the part of all.

The final word is again that of warn¬
ing. For indeed our God is a consuming
fire (cf. Deut 4:24). Fire is the final
form of judgment (Rev 20:10,14).

G. The Christian Life in Daily Prac¬
tice. 13:1-17.

The Christian life is sketched out in its
bearing on the believers relations with
other people.

1-6. The normal situations are men¬
tioned first. As in the later epistle of I
John, love of the brethren, or your broth¬
erly affection (CGT) is to continue. One
of the constant evidences of a healthy
Christian life is the manner in which
Christian brethren get along with one
another. Because of the lack of public
resting places, hospitality is also enjoined,
particularly with reference to strangers
who know Christ. Matthew 25:35-40 of¬
fers the closest parallel to entertained an¬
gels unawares (elathon, “unconsciously”).

These social duties or human relations
are further expanded to include persons
in prison — them that are in bonds. The
expression as bound with them carries

938

HEBREWS 13:4-7

4. Marriage is honorable in all, and the
bed undefiled: but whoremongers and adul¬
terers God will judge.

5. Let your conversation be without cov¬
etousness; and be content with such things
as ye have: for he hath said, I will never
leave thee, nor forsake thee.

6. So that we may boldly say, The Lord is
my helper, and 1 will not fear what man shall
do unto me.

7. Remember them which have the rule
over you, who have spoken unto you the
word of God: whose faith follow, considering
the end of their conversation.

the thought of both sympathy and
identity. Believers are to share with the
prisoner as though they themselves were
prisoners. The modern use of “identify”
covers the idea. As long as believers are
confined in the earthly body, it is pos¬
sible for each one to suffer either ad¬
versity or imprisonment. Therefore, they
must be sympathetic.

Then, of course, the closest human
relationship, marriage, ought to exhibit
to all the graces of the Christian life. If
these Hebrews were in Rome or in some
of the more notorious cities of the
Mediterranean East, they were in a
society in which chastity and honor in
marriage were commonly disregarded.
On the other hand, some religious sects
or groups taught celibacy and asceticism.
Celibacy is not a safeguard against im¬
morality; but rather honorable marriage
is the most wholesome life. Chastity in
the bonds of marriage constitutes strong
Christian witness. Profligate and licen¬
tious people must someday face their
sins and practices before God.

As regards money, the writer warns:
Be ye free from the love of money (ASV).
Aphilargyros means “not money-loving,”
rather than not covetous , as in the AV.
The manner of life (conversation, AV) or
disposition to be cultivated is content¬
ment with things present, or such things
as ye have. If the torrents of abuse flung
at these Jewish Christians by others more
prosperous included references to their
lack of prosperity, this came as a very
practical and thoroughly NT bit of
advice. It is still timely. Instead of
taking comfort in possessions, Christians
are to derive their comfort from Gods
own presence and provision, for he
neither leaves them nor fails them. Thus
we may boldly say ... I will not fear. What
shall man do unto me? The last clause is
properly a question (ASV). Joshua 23:14
and Psalm 118:6 testify to the faith¬
fulness of God.

7-9. In the Church, especially, all the
Christian graces ought to be found.
Remember the example, says the author,
of those who first taught you Christian
truth. They were noted for presenting a
true message and a godly example. They
spoke Gods word and lived holy lives
right up to their “exit” or the end of
life on the earth. Imitate their faith (ASV).

Their example and yours, he con¬
tinues, is the unchanging person of the
Lord Jesus Christ. He is the same; his
purposes are the same; his goals are un-

939

HEBREWS 13:8-18

8. Jesus Christ the same yesterday, and to¬
day, and for ever.

9. Be not carried about with divers and
strange doctrines: for it is a good thing that
the heart be established with grace; not with
meats, which have not profited them that
have been occupied therein.

10. We have an altar, whereof they have
no right to eat which serve the tabernacle.

11. For the bodies of those beasts, whose
blood is brought into the sanctuary by the
high priest for sin, are burned without the
camp.

12. Wherefore Jesus also, that he might
sanctify the people with his own blood,
suffered without the gate.

13. Let us go forth therefore unto him
without the camp, bearing his reproach.

14. For here have we no continuing city,
but we seek one to come.

15. By him therefore let us offer the sac¬
rifice of praise to God continually, that is,
the fruit of our lips, giving thanks to his
name.

16. But to do good and to communicate
forget not: for with such sacrifices God is
well pleased.

17. Obey them that have the rule over
you, and submit yourselves: for they watch
for your souls, as they that must give ac¬
count, that they may ao it with joy, and not
with grief: for that is unprofitable for you.

18. Pray for us: for we trust we have a
good conscience, in all things willing to live
honestly.

changing. Jesus Christ [is] the same yester¬
day, and to day, and for ever, thus sus¬
taining and supporting the claims of verse
7. Allegiance to Christ, who is unchang¬
ing, should result in clarity of doctrine.
Then none will be carried away, or
turned aside by strange teaching or
strange practice in the name of the
Gospel. The contradictions of human
teachers, extemalism, and the embryonic
works-righteousness practice of abstain¬
ing from certain foods should be avoided.

10-17. We do not now make sacrifice;
we have a sacrifice already made for us
in Christ; hence we have an altar. The
OT ordinances as here described no
longer avail. When Christ suffered death
outside the gate on the cross, one of the
things accomplished was the setting
aside of the Levitical customs. They are
now superfluous. The believers identifi¬
cation is with Christ outside or without
the gate. This means rejection of Judaism
on the one hand and rejection by the
Jews on the other. For these Hebrew
Christians, this was the reproach they
were to bear.

Because of Christ’s death as a sin of¬
fering, or through him, believers are to
demonstrate conduct befitting redeemed
ones (vv. 14-17). (1) They are to fix
their hope not in the OT ordinances, but
in the heavenly city and in the heavenly
prospect; (2) they are to give praise and
thanksgiving to God, since the fruit of
the lips ought to be the overflow of the
full heart; (3) they must show benevo¬
lence of all sorts or kinds, which God
will not forget; and (4) they are to be
obedient and submissive. Pleasing God
might ultimately be reduced to three
fundamental practices or attitudes, all of
which are named in this passage —
praise, obedience, and submission. These
need little comment in light of NT truth.
Benevolence naturally follows. In verse
17 submission practically relates to the
attitude of believers to their own leaders.
With these words of responsibility laid
on followers and leaders alike, the writer
closes the practical or exhortatory com¬
position that began with 10:19. The rest
is personal.

IV. Personal Epilogue. 13:18-25.

With a few personal requests, a sub¬
scription and salutations, and a brief
benediction, the writer concludes.

18,19. Pray for us. A personal request.
The writer asks to be remembered as to

940

HEBREWS 13:19-25

19. But I beseech you the rather to do
this, that I may be restored to you the
sooner.

20. Now the God of peace, that brought
again from the dead our Lord Jesus, that
great shepherd of the sheep, through the
blood of the everlasting covenant,

21. Make you perfect in every good work
to do his will, working in you that which is
well-pleasing in his sight, through Jesus
Christ; to whom be glory for ever and ever.
Amen.

22. And I beseech you, brethren, suffer
the word of exhortation: for I have written a
letter unto you in few words.

23. Know ye that otir brother Timothy is
set at liberty; with whom, if he come shortly,
I will see you.

24. Salute all them that have the rule over
you, and all the saints. They of Italy salute
you.

25. Grace be with you all. Amen.

Written to the Hebrews from Italy by Timothy.

(1) his personal life, testimony, and
service; and (2) his desire that he might
soon be among them in person. This was
a specific prayer request.

20,21. He promises that he, in turn,
will pray for them, particularly concern¬
ing their obedience to the will of God.
This subscription in the form of a prayer
should have been a particular blessing
to those who heard or who read it. It
speaks of:

(1) Comfort, for, in and under per¬
secution, they had access to and fellow¬
ship with the God of peace.

(2) Hope in Christ resurrected; lit¬
erally, brought up from the dead.

(3) Personal and pastoral care in our
Lord Jesus, that great shepherd of the
sheep.

(4) Doctrine and theology. All of the
comfort, hope, and pastoral care is sealed
and guaranteed by the blood of the ever¬
lasting covenant.

Certain personal requests and wishes
follow:

(1) Make you perfect in every good
work (v. 21) or more correctly, God
make up to you, or in you, what you
lack. This request conveys the writers
desire that the believers might be fully
fitted for their task, having no weak¬
nesses, faults, or lacks. Believers need to
be made complete (katartizo).

(2) To know and to be doing the
whole will of God. Because God works
in us, we desire to work for him in
devoted surrender and obedience.

(3) To please God through Jesus
Christ. Only the indwelling Son work¬
ing in us by the Holy Spirit and through
the Word of God can so make us pleasing
to God. Let this request be the cry of
our hearts.

22-25. Perhaps we have here the key
verse of the epistle (see Introd., The
Argument of the Epistle) as the writer
begs his readers to accept his exhortation.
He expresses the hope that he and
Timothy may soon be able to visit them.
He sends a general Christian greeting
to them, and adds the indefinite they of
Italy salute you, or those who are from
Italy salute you, a general statement
indicating that friends from Italy known
to the writer wished to be included in the
Christian greeting.

The closing words are a benediction
in the form of a brief prayer, Grace be
with you all. Amen.

941

HEBREWS

BIBLIOGRAPHY

Archer, Gleason L., Jr. The Epistle to
the Hebrews: A Study Manual . Grand
Rapids: Baker Book House, 1957.

Bruce, A. B. The Epistle to the Hebrews:
The First Apology for Christianity.
Edinburgh: T. & T. Clark, 1899,

Davidson, A. B. The Epistle to the He¬
brews. Edinburgh: T. & T. Clark,
1921.

Delitzsch, Franz. Commentary on the
Hebrews. 2 vols. Grand Rapids: Wm.
B. Eerdmans Publishing Company, re¬
printed 1952.

Downer, Arthur Cleveland. The Prin¬
ciples of Interpretation of the Epistle
of the Hebrews . London: Charles Mur¬
ray, n.d.

Farrar, F. W. The Epistle of Paul the
Apostle to the Hebrews (Cambridge
Bible for Schools and Colleges). Cam¬
bridge: The University Press, 1883.

-. The Epistle of Paul the Apostle to

the Hebrews. Cambridge: The Univer¬
sity Press, 1896.

Herkless, J. (ed.). Hebrews and the
Epistles General of Peter, James and
Jude. London: J. M. Dent, 1902.

Leonard, William. Authorship of the
Epistle to the Hebrews: Critical Prob¬
lem and Use of the Old Testament.

Vatican: Polyglot Press, 1939.

Manson, William. The Epistle to the
Hebrews, An Historical and Theologi¬
cal Reinterpretation. London: Hodder
and Stoughton, 1951.

Mickelsen, A. Berkeley. "Hebrews,"
The Biblical Expositor: The Living
Theme of the Great Book. Vol. III.
Philadelphia: A. J. Holman, 1960.

Moll, Carl Bernhard. "Epistle to the
Hebrews," Commentary on the Holy
Scriptures, Critical, Doctrinal and
Homiletical. Edited by John Peter
Lange. Grand Rapids: The Zondervan
Publishing House, reprint.

Nairne, Alexander. The Epistle of
Priesthood: Studies in the Epistle to
the Hebrews. Edinburgh: T. & T. Clark,
1913.

Purdy, Alexander C. and Cotton, J.
Harry. "The Epistle to the Hebrews,”
Interpreters Bible. Vol. 11. New York:
Abingdon, 1955.

Schneider, Johannes. The Letter to the
Hebrews. Grand Rapids: Wm, B. Eerd-
man’s Publishing Company, 1957.

Westcott, Brooke Foss. The Epistle
to the Hebrews. Grand Rapids: Wm.
B. Eerdmans Publishing Company, re¬
printed 1950.

942

THE EPISTLE OF JAMES

INTRODUCTION

Authorship. The superscription indi¬
cates that the author of the Epistle of
James was James, a servant of God and
of the Lord Jesus Christ. But who was
this James? Of the numerous men bear¬
ing this name in the New Testament, only
two have been proposed as the author of
this epistle—James, son of Zebedee, and
James, the Lord’s brother. The former is
an unlikely candidate. He was marytred in
a.d. 44, and there is no evidence that he
had attained a position of leadership in
the church that would warrant his writing
a general letter. Although Isidore of
Seville and Dante thought him to be the
author of the book, this identity has not
been widely accepted in any age of the
church. The traditional view identifies
die author with James, the Lords broth¬
er. The similarity of the language of the
epistle with James’ speech in Acts 15,
the heavy dependence of the writer on
Jewish tradition, and the consistency of
the contents of his letter with the his¬
torical notices in the New Testament
concerning James, the Lord’s brother, all
tend to support the traditional author¬
ship.

Date and Place of Writing . A wide
range of opinion prevails on the date of
James. Those who accept the traditional
authorship usually date it either in the
middle forties or early sixties (just before
James’ death). It has been dated as late
as a.d. 150 by those who hold to the
“unknown James” or pseudonymous au¬
thorship theory.

Although we cannot be dogmatic about
the time of writing, a number of factors
point toward an early date. The social
conditions revealed in the epistle, espe¬
cially the sharp cleavage between the
rich and poor, suggest a date before the
destruction of Jerusalem. The eschatology
revealed also points to an early date. The
expectation of the Lord’s return rates in
intensity with that found in I and II
Thessalonians. There is no suggestion of
belief in a delayed return, such as we
find in some of the late books of the New
Testament; and there are no apocalyptic
visions or similar developments, such as
those found in late apocalyptic literature.
James’ readers were living in the active

and powerful expectation of Christ’s im¬
minent return. There is nothing in the
Christian literature of the second century
that can match the simple and powerful
eschatological teaching of this epistle.

The most crucial passage for dating
the book is the famous one on faith and
works (Jas 2:14-26). To understand
these verses the reader must be ac¬
quainted with certain Pauline formulas;
yet it is hard to believe that the author
of 2:14-26 is refuting Paul. This would
involve an almost inconceivable miscom¬
prehension of the Pauline doctrine of
justification by faith. The passage is best
explained as having been occasioned by
a misunderstanding of Paul, not on the
part of the author of the epistle, but on
the part of his readers. Such misunder¬
standing would most likely have arisen
at the very outset of Paul’s public preach¬
ing ministry. According to the book of
Acts, Paul’s first extended public preach¬
ing occurred at Antioch (Acts 11:26).
This year-long ministry took place be¬
fore the famine visit to Jerusalem of
about 46 (cf. Acts 11:27-29; Gal 2:1-10)
and the Herodian persecution of 44.
How long it was before the misunder¬
standing and misapplication of Paul’s
doctrine of justification by faith came to
the attention of James, we do not know.
In view of the fact that Jews, both Chris¬
tian and non-Christian, from all over the
Mediterranean world, were constantly
moving in and out of Jerusalem, it prob¬
ably was* not long. A date of about 44
for the epistle, during or immediately
following the Herodian persecution,
would best fit all the known factors.

Although a number of opposing sug¬
gestions have been made from time to
time, there can be little doubt that James
was written from Palestine. Especially in
the local coloring suggested, the writer
indicates that he is a Palestinian (cf.
1:10,11; 3:11,12; 5:7).

The Recipients of the Letter. The only
direct hint in the book which possibly
suggests who the readers were is found
in the superscription: James, a servant of
God and of the Lord Jesus Christ, to the
twelve tribes which are scattered abroad,
greeting. Traditionally the phrase, the

943

JAMES

twelve tribes, was used to indicate the en¬
tirety of the Jewish nation (cf. tjbe non-
canonical Ecclesiasticus 44:23; The As¬
sumption of Moses 2:4,5; Baruch 1:2;

62:5; 63:3; 64:3; 77:2; 78:4; 84:3; also
see Acts 26:7). But since the entire Jew¬
ish nation, no matter how widely it may
have been scattered in the Diaspora,
could not have been considered to nave
its entire existence outside of Palestine,
it seems best to understand the super¬
scription symbolically. James was writing
to the entire church, considered as the
New Israel (cf. Gal 3:7-9; 6:16; Phil 3:3),
dispersed in an alien and hostile world
(cf. I Pet 1:1,17; 2:11; Phil 3:20; Gal
4:26; Heb 12:22; 13:14). There are
many indications in the epistle, however,
that it is addressed primarily to Jews who
are Christians. This may be a further in¬
dication of an early date, since the only
time in the history of the church when
one could address the entire church and
be speaking almost exclusively to Jews,
was before Paul's first mission to the

outline

I. Salutation. 1:1.

II. Trials. 1:2-8.

III. Poverty and wealth. 1:9-11.

IV. Trial and temptation. 1:12-18.

V. Reception of the Word. 1:19-25.

VI. True religion. 1:26,27.

VII. Social distinctions and “the royal law/' 2:1-13,

VIII. Faith and works. 2:14-26.

IX. The tongue. 3:1^12.

X. The two wisdoms. 3:13-18.

XI. The world and God. 4:1-10.

XII. Judging. 4:11,12.

XIII. Sinful self-confidence. 4:13-17.

XIV. Judgment of the unscrupulous rich. 5:1-6.

XV. Patience until Christ's return. 5:7-11.

XVI. Oaths. 5:12.

XVII. Prayer. 5:13-18.

XVIII. Reclaiming the sinning brother. 5:19,20.

Gentiles—which occurred about 47.

Contents. The Epistle of James is a
plea for vital Christianity. Herder caught
the tenor of this book when he wrote:
“What a noble man speaks in this Epistle!
Deep unbroken patience in suffering!
Greatness in poverty! Joy in sorrow!
Simplicity, sincerity, direct confidence in
prayer! How he wants action! Action, not
words . . . not dead faith!” (quoted by
F. W. Farrar in The Early Days of Chris¬
tianity, p. 324).

In the true spirit of the Wisdom litera¬
ture, James handles many different sub¬
jects. His short, abrupt paragraphs have
been likened to a string of pearls—
each is a separate entity in itself.
There are some logical transitions, but
for the most part transitions are abrupt
or missing entirely. This phenomenon
makes an outline in the usual sense im¬
possible. There follows, however, a list¬
ing of the subjects dealt with in the order
of their occurrence in the epistle.

944

JAMES 1:1-2

JAMES

CHAPTER 1

JAMES, a servant of God and of the Lord
Jesus Christ, to the twelve tribes which are
scattered abroad, greeting.

2. My brethren, count it all joy when ye
fall into divers temptations;

COMMENTARY

1. Salutation. 1:1.

James simply calls himself a serv¬
ant of God and of the Lord Jesus Christ.
His readers are the twelve tribes which
are scattered abroad, a symbolic designa¬
tion for the Christian church conceived
of as the New Israel, its members scat¬
tered abroad in an alien and hostile
world. Thus James does not have in
mind a single congregation but the
church at large throughout the Mediter¬
ranean world. His salutation (chairein) is
the typical one found in Greek letters
and the same one used in the letter that
was sent out from the Jerusalem church
over which James presided (Acts 15:23).

H. Trials. 1:2-8.

2. James frequently (at least sixteen
times) addresses his readers as brethren.

945

JAMES 1:3-9

3. Knowing this, that the trying of your
faith worketh patience.

4. But let patience have her perfect work,
that ye may be perfect and entire, wanting
nothing.

5. If any of you lack wisdom, let him ask
of God, that giveth to all men liberally, and
lipbraideth not; and it shall be given him.

6. But let him ask in faith, nothing wa¬
vering: for he that wavereth is like a wave of
the sea driven with the wind and tossed.

7. For let not that man think that he shall
receive any thing of the Lord.

8. A double-minded man is unstable in all
his ways.

9. Let the brother of low degree rejoice in
that he is exalted:

He and his readers were bound together
by a common loyalty to Jesus Christ. His
first word is one of encouragement-
count it all joy when ye fall into divers
temptations. The RSV renders more
adequately, when you meet various
trials. The word peirasmos ("trial”) has
two meanings. Here it means "external
adversities,” whereas in verses 13,14
it means "inner impulse to evil,” "tempta¬
tion.” ,

3. The Christian is to be joyful in
trial not because of trial. There was a
great need in the early days of the church
for teaching along these lines because
of the successive waves of ^persecution.
The fruit of trial is patience (nypomone) 9
or better, endurance . James Moffatt (The
General Epistles , p. 9) calls it “the stay¬
ing power of life.” 4. This endurance
must be allowed to have its full scope
(perfect work). It is a process that goes
on in the life of a Christian, its goal being
perfection (teleios is better rendered
maturity). The writer may have had in
mind the words of our Lord recorded in
Mt 5:48.

5-8. There seems to be a connection
between this paragraph and what pre¬
cedes. James has been talking about the
purpose of trial. He anticipates that some
of his readers will say that they cannot
discover any divine purpose in their
hardships. In that case, he says, they are
to ask God for wisdom, i.e., practical
insights into life (not theoretical knowl¬
edge), and God will grant such a request
liberally (RSV, generously), and will not
upbraid or reproach them. There is, how¬
ever, a condition set down. The request
must be made in faith, nothing wavering
(RSV, with no doubting). The man who
comes to God with his request must be
sure that he wants what he' requests.
James likens a doubting man to a wave
of the sea driven to ana fro by the wind.
Such a man “cannot hope to receive any¬
thing from God” (Phillips). He is a
double minded man, i.e., a man of divi¬
ded allegiance. He has mental reserva¬
tions bom about prayer itself and about
the requests he makes of God.

HI. Poverty and Wealth. 1:9-11.

9. This paragraph arises out of James'
discussion of trial. Poverty is an external
adversity. The poor Christian is to rejoice
in his new status in Jesus Christ. This
relationship has brought him true wealth.
He is an heir of God and a joint heir
with Jesus Christ!

946

JAMES 1:10-15

10. But the rich, in that he is made low:
because as the flower of the grass he shall
pass away.

11. For the sun is no sooner risen with a
burning heat, but it withereth the grass, and
the flower thereof falleth, and the grace of
the fashion of it perisheth: so also shall the
rich man fade away in his ways.

12. Blessed is the man that endureth
temptation: for when he is tried, he shall re¬
ceive the crown of life, which the Lord hath
promised to them that love him.

13. Let no man say when he is tempted, I
am tempted of God: for God cannot be
tempted with evil, neither tempteth he any
man:

14. But every man is tempted, when he is
drawn away of his own lust, and enticed.

15. Then when lust hath conceived, it
bringeth forth sin; and sin, when it is
finished, bringeth forth death.

10,11. A rich Christian, on the other
hand, is to rejoice “that in Christ he has
been brought down to a level where the
‘deceitfulness of riches' (Mk 4:19) and
the anxiety to amass and retain them
are no longer primary or even relevant
considerations" (R. V. G. Tasker, The
General Epistle of James, p. 43). Fur¬
thermore, riches are temporary. They are
like the green grass and its flowers, which
quickly turn brown under the heat of
the Palestinian sun. Kauson (burning heat)
is used here simply of the heat of the
sun and not of the sirocco, the hot desert
wind that blows across Palestine from
the east (cf. J. Schneider, TWNT, III,
644).

IV. Trial and Temptation. 1:12-18.

12. The reward for faithfully endur¬
ing trials is stated in terms both of the
present and of the future. The man who
endures is truly happy now; but also
he shall receive the crown of life, which
the Lord hath promised to them that
love him. The genitive (of life) is in
apposition to crown. The crown consists
of life, a gift to all those who love God.
Tasker (op. cit., p. 45) pointedly com¬
ments that although neither our faith
nor our love wins for us eternal life,
yet it is “an axiom of the Bible that God
has abundant blessings in store for those
who love him, keep his commandments,
and serve him faithfully whatever the
cost may be (cf. Mt. 19:28; I Cor. 2:9).”

13. James now makes the transition
from outward to inner trials, i.e., tempta¬
tions. The word temptation (v. 12) carries
the idea of luring one into sin. James
probably had in mind the Jewish doctrine
of the Yetzer ha ra, “evil impulse.”
Some Jews reasoned that since God
created everything, he must have created
the evil impulse. And since it is the evil
impulse that tempts man to sin, ulti¬
mately God, who created it, is responsi¬
ble for evil. James here refutes that idea.
God cannot be tempted with evil, neither
tempteth he any man. 14. Instead of
blaming God for evil, man must take per¬
sonal responsibility for his sins. It is his
own lust by which he is drawn away and
enticed. These are primarily hunting and
fishing words, usea metaphorically here.
15. When evil desire arises in the mind,
it does not stop there. Lust gives birth to
sin, and sin produces death. “Death is
thus die mature or finished product of
sin” (Moffatt, op. cit., p. 19). Death is
here spiritual death in contrast to the

947

JAMES 1:16-21

16. Do not err, my beloved brethren.

17. Every good gift and every perfect gift
is from above, and cometh down from the
Father of lights, with whom is no variable¬
ness, neither shadow of turning.

18. Of his own will begat he us with the
word of truth, that we should be a kind of
firstfruits of his creatures.

19. Wherefore, my beloved brethren, let
every man be swift to hear, slow to speak,
slow to wrath:

20. For the wrath of man worketh not the
righteousness of God.

21. Wherefore lay apart all filthiness and
superfluity of naughtiness, and receive with
meekness the engrafted word, which is able
to save your souls.

life God gives to those that love him

( 1 : 12 ).

16,17. The point the writer makes is
that God, instead of being the source
of temptation, as some were contending,
is the source of all good in the experience
of men. James was especially desirous
that his readers realize this, and so he
addressed them with the tender, my be¬
loved brethren. Father of lights is a
reference to the creative activity of God.
Such a title for God was not unknown
in Jewish thought (cf. SBK, III, 752).
Although there is considerable question
as to the correct reading of the last part
of verse 17, the meaning is clear enough:
God is completely consistent; he does not
change.

In James 1:18 the writer climaxes his
refutation of the idea that God is the
author of temptation. He has already
shown that such a charge is contrary to
the nature of God (1:13) and to His
consistent goodness £1:17). Now he ap¬
peals to his readers* experience in the
Gospel. J, B. Mayor (The Epistle of St.
James, p. 62) aptly states the point of
this verse: "So far from Gods tempting
us to evil, His will is the cause of our
regeneration,” These early Christians
were called firstfruits because they were
a guarantee of many more to come.

V. Reception of the Word. 1:19-25.

19. There is a possible connection be¬
tween this paragraph and what precedes.
The strong admonition to be swift to
hear, slow to speak, slow to wrath may
be a reference to the readers* accusa¬
tions against God. Or it may be simply
a general statement about hearing and
speaking. 20. When a Christian gives
vent to wrath, he is incapable of acting
justly or righteously;, and in addition, he
prevents, or at least hinders, the vindica¬
tion of Gods righteousness in the world.

21. Lay apart all filthiness. Since
the Word is a seed, it must have
good soil in which to thrive. "Have done,
then,” says James, "with impurity and
every other evil” (Phillips). Superfluity of
naughtiness might suggest that only ex¬
cess of evil is to be put away. However,
Tasker rightly takes superfluity to mean
"remainder.” "Every converted Christian
brings with him into his new life much
that is inconsistent with it. This has to
be laid aside, that he may give himself
more completely to the positive work of
receiving with meekness the engrafted
(RV, rightly implanted) word” (op. cit..

948

JAMES 1:22-27

22. But be ye doers of the word, and not
hearers only, deceiving your own selves.

23. For if any be a hearer of the word,
and not a doer, he is like unto a man behold¬
ing his natural face in a glass:

24. For he beholdeth himself, and goeth
his way, and straightway forgetteth what
manner of man he was.

25. But whoso looketh into the perfect
law of liberty, and continueth therein, he
being not a forgetful hearer, but a doer of
the work, this man shall be blessed in his
deed.

26. If any man among you seem to be reli¬
gious, and bridleth not his tongue, but de-
ceiveth his own heart, this man’s religion is
vain.

27. Pure religion and undefiled before
God and the Father is this. To visit the fa¬
therless and widows in their affliction, and to
keep himself unspotted from the world.

p. 51). This word is able to save his
soul. 22. Christianity is a religion of ac¬
tion. As important as it is to listen (cf.
1:19), one must not stop there. Doing
must follow listening. To be a hearer
only is a form of self-deception.

23,24. The hearing-but-not-doing man
is like a person who sees the reflection of
his own face in a mirror. “He sees him¬
self, it is true, but he goes on with what¬
ever he was doing without the slightest
recollection of what sort of person he
saw in the mirror” (Phillips). The tenses
in this verse are interesting: beholdeth
(aorist), goeth (perfect), forgetteth (aorist).
“By the aorists ne [James] shows that the
impression was momentary, and the obli¬
vion instantaneous; by the perfect he
implies a continuing condition of absence
from the mirror” (H. Maynard Smith,
The Epistle of St. James , p. 85).

25. The mirror, which reveals the im¬
perfections of the outer man, is now
contrasted with the perfect law, the law.
of freedom, which reflects the inner man.
This is the first reference to law in the
epistle (cf. 2:8-12; 4:11). James uses the
term to denote the ethical side of Chris¬
tianity, the didache , “teaching.” Here
he calls the law perfect. Compare Ps
19:7: “The law of the Lord is perfect,
converting the soul.” James, as a Jew,
writing to Jews, is deliberately ascribing
to didache the attributes of the law. To
James it is perfect because it was made
perfect by Jesus Christ. Law of liberty
probably means that it is a law that ap¬
plies to those who have the status of
freedom, not from law, but from sin and
self, through the word of truth. The man
who looks into this law and makes a
habit of doing so (parameinas) will be¬
come a doer of the work and find true
happiness (shall be blessed in his deed).

VI. True Religion. 1:26,27.

26. The author now moves from ^the
more general “not hearing but doing” to
the more specific “not mere worship but
doing.” The word religious (threskos)
means “given to religious observances.” In
this context it refers to attendance at wor¬
ship services and to other observances of
religion, such as prayer, almsgiving, and
fasting. A man who is scrupulous in these
observances but fails to control his speech
in everyday life deceives himself, and his
religion is vain (Moffat, futile).

27. “This is not a definition of religion,
but a statement ... of what is better
than external acts of worship. James had

949

JAMES 2:1-2

CHAPTER 2

MY brethren, have not the faith of our Lord
Jesus Christ, the Lord of glory, with respect
of persons.

2. For if there come unto your assembly a
man with a gold ring, in goodly apparel, and
there come in also a poor man in vile rai¬
ment;

no idea of reducing religion to a nega¬
tive purity of conduct supplemented by
charity-visiting” (James H. Ropes, The
Epistle of St. James , p. 182). Since or¬
phans and widows were not provided for
in ancient society, they were typical ex¬
amples of those who needed help. In ad¬
dition to extending charity, maintaining
personal purity is another way in which
true religion expresses itself. The world
here and in 4:4 refers to pagan society
opposed, or at least alien, to God.

VII. Social Distinctions and “The Royal
Law.” 2:1-13.

1. The emphasis on the importance of
conduct is continued in this paragraph.
Here it is applied to partiality. My breth¬
ren marks the transition to a new subject
(cf. 1:2,19; 2:14; 3:1; 5:1). The AV
rightly translates the verb in the impera¬
tive (the other possibility being the in¬
dicative) in keeping with James’ direct
manner of writing. It is not certain how
the genitive Lord Jesus Christ qualifies
faith. G. Rendall suggests the possibility
of regarding the genitive as qualitative,
“as defining the particular character of
their faith in God. ‘The faith in God
which has for its support and content our
Lord Jesus Christ/ that is the Christian
kind of faith in God” (The Epistle of St.
James and Judaic Christianity, p. 46). It
is probably easier, however, to take the
genitive as objective — “your faith in our
Lord Jesus Christ.” Whichever way it is
taken, the faith is dynamic faith, trust,
directed towards the Lord Jesus Christ.
It has nothing whatever to do with the
later idea of faith as a body of doctrine
to be believed. In the last part of the
verse the AV has the Lord of, which does
not occur in the original. Jesus is here
called simply “the glory,” an obvious ref¬
erence to the Shekinah (cf. Jn 1:14; II
Cor 4:6; Heb 1:3). The main point of
this verse is that it is inconsistent to hold
to the Christian faith and at the same
time show partiality.

2. The writer now cites an illustration
to drive home the point. A wealthy man
wearing a gold ring and dressed in fine
clothing (ASV) and a poor man dressed
in vile, shabby (RSV), clothing enter in¬
to the Christian assembly ( synagdge ). The
use of this word for the Christian place
of meeting has given rise to much con¬
jecture about the author and the readers
of the epistle; but as Blackman says, “It
must be remembered that the two words
synagdge and ekklesia are roughly synon-

950

JAMES 2:3-10

3. And ye have respect to him that wear-
eth the gay clothing, and say unto him, Sit
thou here in a good place; and say to the
poor, Stand thou there, or sit here under my
footstool:

4. Are ye not then partial in yourselves,
and are become judges of evil thoughts?

5. Hearken, my beloved brethren, Hath
not God chosen the poor of this world rich in
faith, and heirs of the kingdom which he
hath promised to them that love him?

6. But ye have despised the poor. Do not
rich men oppress you, and draw you before
the judgment seats?

7. Do not they blaspheme that worthy
name by the which ye are called?

8. If ye fulfil the royal law according to
the Scripture, Thou shalt love thy neighbor
as thyself, ye do well:

9. But if ye have respect to persons, ye
commit sin, and are convinced of the law as
transgressors.

10. For whosoever shall keep the whole
law, and yet offend in one point , he is guilty
of all.

ymous, and it is conceivable that syna -
gdge and not ekklesia might have become
the Church's regular term for itself. Thus
it is possible to take the use of the word
here by James as a survival from the time
when usage was fluid” (The Epistle of
James , p. 77). The author uses ekklesia
in 5:14. 3. The rich man is given prefer¬
ential treatment. He is offered the best
seat (kalds). There is a possibility that
kalds should be translated “please,” as in
the RSV. In either case the rich man gets
special treatment, while the poor man is
abruptly told to stand, or at best, to sit
on the floor under my footstool, i.e., in a
lowlyplace.

4. The verb translated, Are ye not then
partial.. . ? is passive and should be trans¬
lated as in the ASV margin, “Are ye not
divided?” The division is “between pro¬
fession and practice, between the pro¬
fession of Christian equality and the
deference to rank and wealth” (Rich¬
ard Knowling, The Epistle of St. James,
p. 44). By such action they also reveal
themselves to be judges with (not of) evil
thoughts, i.e., false-value judges.

5. Those who grant special treatment
to the rich fail to take into consideration
that God has chosen the poor of this
world (poor as to the world, RV) to be
rich in faith, and heirs of die kingdom
which he hath promised to those that love
him. 6. Another reason why it is incon¬
sistent to show special favor to the rich
is that they have been the very ones who
have persecuted the Christians. Judgment
seats is a reference to Jewish courts al¬
lowed and recognized under Roman law.
7. The climax of James’ argument against
favoring the rich is that they blaspheme
that worthy name. It is not the name
‘Christian’ that is blasphemed but the
name of Jesus Christ, the worthy name
by the which ye are called (ASV, which
was called upon you ).

8. The royal law is connected with
the statement in 2:5, where James re¬
minds his readers that God has chosen
the poor to be heirs of the kingdom. The
royal law, then, is for those of God’s king¬
dom. By translating the Greek particle
mentoi “really,” the RSV rightly points
out that James thinks that his readers, by
showing partiality to the rich, are not
fulfilling this law. 9. For love shows no
respect of persons. Indeed, partiality is
sin. The law here is not the OT law as
such (although Lev 19:15 deals with par¬
tiality) but the didache , the whole spirit
of which is contrary to partiality.

10. The idea of the solidarity of the

951

JAMES 2:11-14

11. For he that said, Do not commit adul¬
tery, said also. Do not loll. Now if thou com¬
mit no adultery, yet if thou kill, thou art be¬
come a transgressor of the law.

12. So speak ye, and so do, as they that
shall be judged by the law of liberty.

13. For he shall have judgment without
mercy, that hath showed no mercy; and
mercy rejoiceth against judgment.

14. What doth it profit, my brethren,
though a man say he hath faith, and have not
works? can faith save him?

law is found in the rabbinical writings
(cf. SBK, III, 755). James adopts this
idea but baptizes it into Christ. A. Cadoux
writes: “James looks on the law, not as
a number of injunctions, but as a per¬
sonal relationship . . . not like an exam¬
ination, where nine right answers will
secure a pass, despite a wrong one, but
like a friendship, where a hundred faith¬
fulnesses cannot be set against one
treachery” (The Thought of St . James , p.
72). This idea is closely associated with
the Christian concept of fellowship with
Christ. Transgression of one precept of
the Christian rule of faith is a breach of
the whole, because it breaks fellowship
with the object of faith.

11. The order of the two command¬
ments cited (the seventh before the sixth)
is probably due to the order of the LXX
in Codex Alexandrinus. If this is the rea¬
son, then subtle interpretations of this
verse are excluded. It simply buttresses
by specific example what the author has
said by way of general principle in the
preceding verse.

12. James comes now to his summary
exhortation. Believers are to speak and
act (with special reference towards be¬
havior to the poor) as they that shall be
judged by the law of liberty. There is a
judgment for the Christian, and it will be
based on his relation to the Christian
ethical standard, the law that free men
accept without compulsion (cf. Rom
14:10; II Cor 5:10). 13. This verse is a
warning that God shows no mercy to¬
ward those who are merciless (cf. Mt
18:21-35). And conversely mercy tri¬
umphs over judgment (RSV), i.e., by
merciful acts Gods judgment is deterred.

Vni. Faith and Works. 2:14-26.

This is the best known and most wide¬
ly debated passage in the epistle. These
were the verses, more than any others,
that caused Martin Luther to describe
this book as a “right strawy epistle.”
Most of the difficulties in the interpreta¬
tion of 2:14-26 have arisen out of a fail¬
ure to understand that: (1) James was not
refuting the Pauline doctrine of justifica¬
tion by faith but rather a perversion of it.
(2) Paul and James used the words works
and justification in different senses. These
will be discussed in the commentary.

14. The answer which the two ques¬
tions of this verse expect is a resounding
“No!” It is important to note that the
faith under discussion is a so-called, or
spurious, faith. This is made clear by (1)

952

JAMES 2:15-20

15. If a brother or sister be naked, and
destitute of daily food,

16. And one of you say unto them, Depart
in peace, be ye warmed and filled; notwith¬
standing ye give them not those things
which are needful to the body; what doth it
profit?

17. Even so faith, if it hath not works, is
dead, being alone.

18. Yea, a man may say. Thou hast faith,
and I have works: show me thy faith without
thy works, and I will show thee my faith by
my works.

19. Thou believest that there is one God;
thou doest well: the devils also believe, and
tremble.

20. But wilt thou know, O vain man, that
faith without works is dead?

the statement, if a man say he hath faith,
and (2) the use of the definite article
with the word faith in the last clause
(RSV, Can his faith save him?). It is
only a false faith that does not issue in
works and that is incapable of saving. By
works James does not have in mind the
Jewish doctrine of works as a means of
salvation, but rather works of faith, the
ethical outworking of true piety and es¬
pecially the “work of love” (cf. 2:8).

15,16. An example is now cited. The
“ill clad” (RSV) and hungry person is a
brother or sister, i.e., a member of the
Christian community. The needy brother
is sent away with the empty words, De¬
part in peace, be ye warmed and filled,
without so much as a hand being lifted
to meet his urgent needs. James indig¬
nantly asks: “What on earth is the good
jf that?” (Phillips). The movement from
the singular to the plural (ye) may indi¬
cate that “James assumes that all mem¬
bers of the brotherhood would be respon¬
sible for these callous remarks even
though only one of them might give ut¬
terance to them” (Tasker, op. cit p. 64).

17. The faith under discussion, which
is really not faith at all, is not merely
useless or unacceptable, but dead. A
faith that does not concern itself, by ac¬
tive participation, in the needs of others
is not faith at all.

18. The difficulties in this verse arise
out of the fact that the ancient Greek
MSS had neither punctuation nor quota¬
tion marks. The objector is introduced by
a man may say, a form often found in
ancient synagogue sermons (cf. A. Mar-
morstein, “The Background of the Hag-
gadah,” Hebrew Union College Annual ,
VI (1929), p. 192). How much of the
verse is to be considered as the words
of the objector is open to doubt, but it
is probably best to include only. Thou
hast faith, and I have works. James refutes
this attempt to separate faith and works
by the challenge: Show me thy faith
without thy works. This he certainly be¬
lieves to be impossible.

19. Belief in the unity of God (that
God is one , RSV) was a fundamental
article of the creed of the Jews. James
holds that such a belief is good. How¬
ever, if it is lacking in deeds, it arises
no higher than the faith of the demons.
They, too, are monotheists, but this only
makes them tremble (RSV, shudderj,
presumably in view of Gods judgment
(cf. Mk 5:7; Mt 8:29).

20. James reaches a new point in his
argument with the words, But wilt thou

953

JAMES 2:21-26

21. Was not Abraham our father justified
by works, when he had offered Isaac his son
upon the altar?

22. Seest thou how faith wrought with his
works, and by works was faith made perfect?

23. And the Scripture was fulfilled which
saith, Abraham believed Cod, and it was im¬
puted unto him for righteousness: and he
was called the Friend of God.

24. Ye see then how that by works a man
is justified, and not by faith only.

25. Likewise also was not Rahab the har¬
lot justified by works, when she had received
the messengers, and had sent them out an¬
other way?

26. For as the body without the spirit is
dead, so faith without works is dead also.

know. He is now ready to adduce Scrip¬
tural arguments to buttress his case for
a working faith. Moffatt renders O vain
man more pointedly, You senseless fel¬
low. The ASV and RSV both follow
the rendering barren rather than dead,
and rightly so, because the latter is the
result of conforming to 2:26. Arge (bar¬
ren) in this context is probably best
taken to mean “unproductive of salva¬
tion.”

21. The Scriptural example given is
Abraham our father. That he was con¬
sidered to be the ancestor of all true
Christians is clear from Gal 3:6-29. The
use of the word justified here is not to
be confused with Paul's use of the term
in relation to Abraham (cf. Rom 4:1-5).
Paul points to Abrahams initial justifica¬
tion when he “believed God, and it was
reckoned unto him for righteousness” (cf.
Gen 15:6). James is referring to an event
that took place many years later, when
Abraham was instructed to offer up his
son Isaac. By this act he demonstrated
the reality of the Genesis 15 experience.

22. Abraham's life thus remarkably
exemplifies the impossibility of severing
faith from works, or vice versa (cf. 2:18).
In his case the two went hand in hand.
Works brought faith to completion. 23.
In Abraham's act of obedience the scrip¬
ture (Gen 15:6) was fulfilled. Friend of
God was a title commonly applied to
Abraham (cf. Isa 41:8; II Chr 20:7; also
the noncanonical Jubilees 19:9; 30:20;
Testament of Abraham, passim): 24. This
verse is the conclusive reply to the ques¬
tion of verse 14. Bare, unproductive
faith, cannot save a man. True faith will
demonstrate itself in works, and only
such a faith brings justification.

25. James' second Scriptural example
stands in marked contrast, to Abraham.
Rahab was a woman, a Gentile, and a
prostitute. She was chosen to show that
James' argument covered the widest
ranges of possibilities (thus the use of
kai with he pome, “even though a prosti¬
tute”). She, like Abraham, evidenced her
justification by action (cf. Josh 2:1-21).

26. The concluding statement to the
teaching of 2:14-26, shows that the rela¬
tion between faith and works is as close as
that between the body and the spirit. Life
is the result of the union in both in¬
stances. When the two elements are
separated, death results. “False faith is
virtually a corpse" (F. J. A. Hort, The
Epistle of St. James , p. 45).

954

JAMES 3:1-6

CHAPTER 3

MY brethren, be not many masters, knowing
that we shall receive the greater condemna¬
tion.

2. For in many things we offend all. If
any man offend not in word, the same is a
perfect man, and able also to bridle the
whole body.

3. Behold, we put bits in the horses’
mouths, that they may obey us; and we turn
about their whole body.

4. Behold also the ships, which though
they be so great, and are driven of fierce
winds, yet are they turned about with a very
small helm, whithersoever the governor lis-
teth.

5. Even so the tongue is a little member,
and boasteth great things. Behold, how great
a matter a little fire kindleth!

6. And the tongue is a fire, a world of in¬
iquity: so is the tongue among our members,
that it defileth the whole body, and setteth
on fire the course of nature; and it is set on
fire of hell.

IX. The Tongue. 3:1-12.

1. The subject of speech is one of the
most prominent in this book (cf. 1:19,
26; 4:11,12; 5:12). This, however, is
the classic passage, and it is addressed
to teachers (the AVs masters is mislead¬
ing). James first warns his readers that
they should not be overeager to become
teachers, because of the responsibility in¬
volved.

2. Because a teacher constantly uses
words, there is a particular danger in
this area for him. In many things we
offend (RSV, make mistakes), but the
most difficult mistakes to avoid are those
that involve the tongue. Thus the man
who successfully controls his tongue is
styled a perfect man. Having tamed the
most difficult member, he is able also to
bridle die whole body.

3. “It is with men as with horses:
control their mouth and you are masters
of all their action” (Ropes, op. ext .,

. 229). David, in Ps 39:1, uses the

f ure of the bridle in relation to control
speech. 4. This further illustration
points out the power of the tongue. It is
like the small nelm (RSV, rudder) that
controls a great ship. The point of the
phrase, and are driven of fierce winds, is
not clear unless and is taken to mean
“even.” Then the meaning would be that
the rudder turns the ship even during
fierce storms. The antique whithersoever
the governor listeth is modernized by the
RSVs wherever the will of the pilot di¬
rects.

5. From the governing or controlling
power of the tongue, the author now
turns to its destructive power. It may
be a little member, but it can boast of
great things. And this is not an empty
boast! Matter (hylen) probably means
forest (RSV) here. A small spark can
set ablaze an entire forest. 6. In the
punctuation of this verse, it is best to
follow the RSV, which places a full stop
after fire. This eliminates the need for
the added so in the AV. Tasker (op. cit .,
p. 76) takes world of iniquity (RSV, un¬
righteous world) to mean “all the evil
characteristics of a fallen world, its
covetousness, its idolatry, its^blasphemy,
its lust, its rapacious greed.” These all
find expression through the tongue, and
consequently it defileth the whole body.

The tongue also sets on fire the course
of nature. Hort calls this one of the most
difficult phrases in the Bible. Although
the phrase is probably a technical one,

955

JAMES 3:7-15

7. For every kind of beasts, and of birds,
and of serpents, and of things in the sea, is
tamed, and hath been tamed of mankind:

8. But the tongue can no man tame; it is
an unruly evil, full of deadly posion.

9. Therewith bless we God, even the
Father; and therewith curse we men, which
are made after the similitude of God.

10. Out of the same mouth proceedeth
blessing and cursing. My brethren, these
things ought not so to be.

11. Doth a fountain send forth at the
same place sweet water and bitter?

12. Can the fig tree, my brethren, bear
olive berries? either a vine, figs? so can no
fountain both yield salt water and fresh.

13. Who is a wise man and endued with
knowledge among you? let him show out of a
good conversation his works with meekness
of wisdom.

14. But if ye have bitter envying and
strife in your hearts, glory not, and fie not
against the truth.

15. This wisdom descendeth not from
above, but is earthly, sensual, devilish.

which originated outside of Palestine,
James uses it here in a nontechnical
sense to mean “the whole of human
existence.” This tremendous power for
evil possessed by the tongue comes
straight from hell (Gehenna).

7,8. Gods command to man (Gen
1:26) to have dominion over the fish of
the sea, etc., has been successfully car¬
ried out, but the tongue can no man
tame. But certainly God can tame it!
Unruly (RSV follows the better reading,
restless) evil though it be and full of
deadly poison, the Lord has controlled
it in the lives of many to bring great
blessing to mankind. 9,10. The tongue is
also inconsistent. It is used to fulfill its
highest purpose, namely to bless God,
but it is also used to curse men. Such in¬
consistency, especially in the case of
Christians (My brethren), ought not so
to be. 11,12. The illustrations of the
fountain, fig tree, and vine show that
“such incongruity of behavior is a revolt
against nature, where everything pursues
an orderly course of good or bad* (B. S.
Easton, The Epistle of James , p. 48).

X. The Two Wisdoms. 3:13-18.

13. Although the entire Epistle of
James is Wisdom literature, wisdom
(sophia) is expressly mentioned only in
this passage and in 1:5. It is important
that the Jewish (not Greek) idea of
wisdom be kept in mind. Hort defines
wisdom in James as “the endowment of
heart and mind which is needed for the
righteous conduct of life” (op. cit.,- p. 7).
Wise man (sophos) is the technical term
for teacher, and knowledge (epistemdn)
for expert knowledge. By his good con¬
versation (RSV s life is better) the wise
man is to demonstrate his works with
meekness of wisdom. The pride of knowl¬
edge has always been the besetting sin
of professional teachers.

14. Pride of knowledge in the case
of James’ readers gave vent to bitter
jealousy and selfish ambition (RSV),
which resulted in boasting (glory not)
and being thus false to the truth (RSV).
The author does not mean here that the
teachers were departing from orthodox
doctrine, but rather that by their incon¬
sistent living they were giving a lie to
the truth of the Gospel.

15. This “false” wisdom is character¬
ized as not such as comes down from
above (RSV), i.e., does not have its
origin in God (cf. 1:5). Instead it is
earthly, sensual, devilish. “These three

956

16. For where envying and strife is, there
is confusion and every evil work.

17. But the wisdom that is from above is
first pure, then peaceable, gentle, and easy
to be entreated, full of mercy and good
fruits, without partiality, and without hypoc¬
risy.

18. And the fruit of righteousness is sown
in peace of them that make peace.

CHAPTER 4

FROM whence come wars and fightings
among you? come they not hence, even of
your lusts that war in your members?

2. Ye lust, and have not: ye kill, and desire

to have, and cannot obtain: ye fight and war,
yet ye have not, because ye ask not.

JAMES 3:16-4:2

words . . . describe the so-called wisdom,
which is not of divine origin, in an advan¬
cing series—as pertaining to the earth, not
to the world above; to mere nature, not
to the spirit; and to the hostile spirits
of evil instead of to God” (Ropes, op.
cit., p. 248). 16. The conjunction for
indicates that what follows is proof for
what has just been said. False wisdom
produces confusion (RSV, disorder)—
probably a reference to squabbles in the
church-and every evil work. God is
neither a God of confusion (I Cor 14:33)
nor sympathetic to evil (I Jn 1:5). Thus
“wisdorn that causes such a situation
cannot come from God.

17. In contrast is the wisdom that is
from above. It is the gift of God; it is
practical wisdom, wisdom that preserves
unity and peace. Because of the attributes
ascribed to it—pure, peaceable, gentle,
easy to be entreated (RSV, open to rea¬
son), full of mercy and good fruits, with¬
out partiality (RSV, uncertainty) or hypoc¬
risy (RSV, insincerity)—some commenta¬
tors have concluded that wisdom here
is in reality Christ. In the light of the
early identification of Christ with the
Wisdom of God, this is not impossible.
18. The fruit of righteousness is probably
best taken to mean “the fruit which is
righteousness.” The statement then is in
contrast to 1:20: The wrath of man
worketh not the righteousness of God.
The latter is achieved by peacemakers
who sow in peace.

XI. The World and God. 4:1-10.

1. Wars and fightings are suggested
by contrast with the preceding peace.
James had in mind not wars between na¬
tions but quarrels and factions among
Christians. The source of these is to be
found in your lusts (hedondn, which real¬
ly means pleasures) that war in your
members.

2. The RSV punctuation is to be pre¬
ferred, which brings out the parallelism
of the verse: You desire and do not
have; so you kill . And you covet and
cannot obtain; so you fight and wage
war . It is not necessary either to weaken
or emend the reading ye kill. Ropes
rightly says: “James is not describing the
condition of any special community, but
is analysing the result of choosing pleas¬
ure instead of God” (op. cit., p. 255).
Thus the force is almost conditional, It
you desire ... If you covet ...

One reason their desires (in this case
the legitimate ones) were not being real-

957

JAMES 4:3-8

3. Ye ask, and receive not, because ye ask
amiss, that ye may consume it upon your
lusts.

4. Ye adulterers and adulteresses, know ye
not that the friendship of the world is enmity
with God? whosoever therefore will be a
friend of the world is the enemy of God.

5. Do ye think that the Scripture saith in
vain, The spirit that dwelleth in us lusteth to
envy?

6. But he giveth more grace. Wherefore
he saith, God resisteth the proud, but giveth
grace unto the humble.

7. Submit yourselves therefore to God.
Resist the devil, and he will flee from you.

8. Draw nigh to God, and he will draw
nigh to you. Cleanse your hands, ye sinners;
and purify your hearts, ye double-minded.

ized was that they did not ask God, who
alone can fully satisfy human desires. 3.
A second reason is found in the unac¬
ceptable motive of those who do ask—
that ye may consume it upon your lusts.
The essential condition of all prayer is
found in I Jn 5:14: “If we ask anything
according to his will, he heareth us.

4. The A Vs Ye adulterers is not found
in the best manuscripts and so should be
omitted. The fact that James addresses
his readers as adulteresses, after the fash¬
ion of the OT prophets who spoke of Is¬
rael as the wife of Jehovah (cf. Isa 54:
5; Jer 3:20; Ezk 16:23; Hos 9:1, etc.),
is strong evidence for both a Jewish au¬
thor and Jewish readers. To maintain
friendship with the world “is to be on
good terms with persons and forces and
things that are at least indifferent toward
God if not openly hostile to him”
(Ropes, op. cit ., p. 260), and thus to be
at enmity with God.

5. A further reason why a Christian
cannot be a friend of the world is ad¬
duced from Scripture. There are a num¬
ber of possible translations of the words
that follow, but it is in keeping with the
context to follow the RSV, which makes
God, not spirit, the subject of the
verb: He yearns jealously over the spirit
which he has made to dwell in us . God
is a jealous God (cf. Ex 20:5; 34:14;
Deut 32:16; Zech 8:2; I Cor 10:22),
and hence he will not tolerate divided
allegiance. No specific OT passage con¬
tains the words of this verse, but many
passages express a similar sentiment.

6. The difficulties of living wholly for
God in a wicked world are many, but
he giveth more grace, which here seems
to mean “gracious help.” And this gra¬
cious aid God makes available, as Prov
3:34 declares, not to proud, self-sufficient
persons, but to humble, dependent men.

7. The call to submit yourselves ... to
God (the first of eight closely following
imperatives) follows logically the promise
of grace to the humble. Calvin pointedly
remarks: “Submission is more than obedi¬
ence; it involves humility.” The devil,
the enemy of God, is to be resisted, and
when he is, he will flee from you (cf. Mt
4:1-11). These are both important steps
in avoiding the sin of worldliness.

8. The imperatives continue with
Draw nigh to God. Close communion
with God assures his friendship (and he
will draw nigh to you), and estranges one
from the world. That worldliness is sin is
graphically shown by the following im¬
peratives: Cleanse your hands, a refer-

958

JAMES 4:9-15

9. Be afflicted, and mourn, and weep: let
your laughter be turned to mourning, and
your joy to heaviness.

10. Humble yourselves in the sight of the
Lord, and he shall lift you up.

11. Speak not evil one of another, breth¬
ren. He that speaketh evil of his brother, and
judgeth his brother, speaketh evil of the law,
and judgeth the law: but if thou judge the
law, thou art not a doer of the law, but a
judge.

12. There is one lawgiver, who is able to
save and to destroy: who art thou that judg-
est another?

13. Go to now, ye that say. To-day or to¬
morrow we will go into such a city, and con¬
tinue there a year, and buy and sell, and get
gain:

14. Whereas ye know not what shall be
on the morrow. For what is your life? It is
even a vapor, that appeareth for a little time,
and then vanisheth away.

15. For that ye ought to say, If the Lord
will, we shall live, and do this, or that.

ence to outward conduct; purify your
hearts, a reference to inner motives. A
double minded man is characterized by
divided allegiance. And according to this
passage, worldliness is basically divided
allegiance. Kierkegaards famous essay,
“Purity of Heart Is to Will One Thing,”
arose out of this verse.

9. Here is a call to repentance in the
face of serious sin. Be afflicted, i.e.,
“make yourselves wretched” (cf. Rom
7:24), mourn, and weep. These attitudes
are more fitting than laughter or joy (i.e.,
the frivolity and lightness of the world)
in view of the circumstances. Heavi¬
ness (RSV, defection) “is the downcast,
subdued expression of those who are
ashamed and sorry” (Moffatt, op. cit .,
p. 64). 10. James returns to his initial
exhortation in the series (4:7) with the
words, Humble yourselves. With this is
coupled the promise, and he shall lift you
up.

XII. Judging. 4:11,12.

11. The author again returns to the
subject of the abuse of speech. In this
passage the interest of the brother and
the interest of the law seem to be identi-
■fied. To speak evil against ones brother
or to judge him is to speak evil against
the law and to become a judge of the
law. 12. Superiority to the law belongs
only to God. He is the one lawgiver and
judge, and in his hands are the issues of
life and death. In view of this, James
asks, Who art thou that judgest another?

XIH. Sinful Self-confidence. 4:13-17.

13. The attitude of the merchants de¬
scribed here is another expression of the
worldliness that brings estrangement from
God. The itinerant merchants addressed
were Jews who carried on a lucrative
trade throughout the Mediterranean
world. They are depicted as making care¬
ful plans for their business enterprises,
declaring, To day or tomorrow we will go
into such a city, etc. 14. There is nothing
wrong with such planning in itself. How¬
ever, the planners were ignoring two
considerations. The first is the finiteness
of human beings, which limits their
knowledge—ye know not what shall be
on the morrow. The second is the un¬
certainty of life, which James likens to
a vapour, or a puff of smoke.

15. A Christian man, in making his
plans, ought to acknowledge his depend¬
ence upon God and say, Deo volente ,

959

JAMES 4:16-5:5

16. But now ye rejoice in your boastings:
all such rejoicing is evil.

17. Therefore to him that knoweth to do
good, and doeth it not, to him it is sin.

CHAPTER 5

GO to now, ye rich men, weep and howl for
your miseries that shall come upon you.

2. Your riches are corrupted, and your
garments are moth-eaten.

3. Your gold and silver is cankered; and
the rust of them shall be a witness against
you, and shall eat your flesh as it were fire.
Ye have heaped treasure together for the last
days.

4. Behold, the hire of the laborers who
have reaped down your fields, which is of
you kept back by fraud, crieth: and the cries
of them which have reaped are entered into
the ears of the Lord of Sabaoth.

5. Ye have lived in pleasure on the earth,
and been wanton; ye have nourished your
hearts, as in a day of slaughter.

If the Lord will. 16. But acknowledg¬
ment of dependence upon God was not
the case among James* readers. Rather,
they boast[e d] in their arrogance (RSV).
This braggart talk James denounces as
evil. 17. A concluding warning is sound¬
ed for the self-confident merchants. They
are Christians. Hence they know that
humility and dependence upon God
are essential in Christian living. To know
this and not to do it, is sin.

XIV. Judgment of the Unscrupulous
Rich. 5:1-6.

1. The rich addressed here are not
Christians but, nevertheless, the warning
sounded applies to all men, including
Christians. James is consistent with the
NT teaching generally in attacking the
rich not simply because they are rich,
but because they have failed in their
stewardship. The weeping and howling
are not signs of repentance but expres¬
sions of remorse in the face of judgment.

2. Both of the verbs in this verse
and the first verb of the following verse
are in the perfect tense. Ropes aptly
describes them as "picturesque, figurative
statements of the real worthlessness of
this wealth to the view of one who knows
how to estimate permanent, eternal
values” (op. cit., p. 284). Wealth is to
be used for good purposes, not hoarded.

3. The rust of the hoarded wealth will
be a witness against the rich, because
God meant wealth to be used for the
good of mankind. It also will destroy the
rich themselves—shall eat your flesh as
it were fire. The phrase, for the last
days probably should be changed to in
the last days. It points to the fact that,
though the rich did not realize it, the last
days were already present.

4. Another sin of rich men was the
cruel defrauding of poor farm laborers.
This action was particularly serious be¬
cause it was explicitly contrary to the
Mosaic law (cf. Deut 24:14,15). God,
who is here called Lord of sabaoth, a
title that suggests his sovereign omnipo¬
tence, was not oblivious to this injustice.
His ears were open to the cries of the
poor workmen.

5. A third sin of the rich was their
luxury and pleasure. Extravagant living
was simply fattening them up for the
day of slaughter. This phrase is taken
From Jeremiah (12:3). In the inter-Testa¬
ment period (cf. I Enoch 94:9) it took
on an eschatological significance, and in

960

6* Ye have condemned and killed the just;
and he doth not resist you.

7. Be patient therefore, brethren, unto
the coming of the Lord. Behold, the hus¬
bandman waiteth for the precious fruit of
the earth, and hath long patience for it, until
he receive the early and latter rain.

8. Be ye also patient; stablish your hearts:
for the coming of the Lord draweth nigh.

9. Grudge not one against another, breth¬
ren, lest ye be condemned: behold, the judge
standeth before the door.

10. Take, my brethren, the prophets, who
have spoken in the name of the Lord, for an
example of suffering affliction, and of pa¬
tience.

11. Behold, we count them happy which
endure. Ye have heard of the patience of Job,
and have seen the end of the Lord; that the
Lord is very pitiful, and of tender mercy.

JAMES 5:6-11

this passage it is used of the day of judg¬
ment.

6. The just man is not Jesus but the
poor man (used generically), who has
been treated without mercy by the rich.
Moffatt (op. cit., p. 70) points out that
the word murdered haa a wider range
of meaning in Jewish ethics than it has
today. Particularly relevant are the state¬
ments in the apocryphal Ecclesiasticus
34:21,22: “The bread of the needy is the
life of the poor; whoever deprives them
of it is a man of blood. To take away a
neighbor’s living is to murder him; to
deprive an employee of his wages is to
shed blood.” Here the reference in^ James
is probably to “judicial murders,” since
the statement follows the word con¬
demned. Poor people are haled into court
(cf. Jas 2:6) and can do nothing to de¬
fend themselves. They are completely at
the mercy of the unscrupulous rich men.
Despite all of this mistreatment, the
poor do not resist.

XV. Patience until Christ’s Return, 5:7-

11 .

7. James turns now from addressing
the wicked rich to counseling the op¬
pressed poor. His instruction is that tne
poor should bear patiently their social
and economic situation in view of the im¬
minent return of the Lord. There is no
suggestion here of the forceful overthrow
cf the rich. As an example of one who
must exercise patience, James cites the
case of the farmer who waits for the
precious fruit of the earth. In Palestine
the early rain (October—November) came
after the crops were planted, and tht
latter rain (April-May) when they were
maturing. Both were crucial for the suc¬
cess of the crops.

8. So the Christian, James says, is not
to lose patience in the face of adversities
but is to stablish his heart in view of the
fact that the coming of the Lord draweth
nigh. 9. Adversities cause tensions, and
these in turn express themselves in human
relations. James therefore warns, Grudge
not (Better, Do not grumble , RSV) one
against another. Such action places them
in danger of judgment, ana the judge
standeth before the door.

10,11. In addition to farmers, the
prophets are now cited as illustrations of
suffering and patience (RSV). It is strange
that Christ’s example is not cited here as
it is in I Pet 2:21-23. Job was traditional¬
ly considered to be a prophet, and here
he is explicitly cited as an example of

961

JAMES 5:12-16

12. But above all things, my brethren,
swear not, neither by heaven, neither by the
earth, neither by any other oath: but let your
yea be yea; and your nay, nay; lest ye fall
into condemnation.

13. Is any among you afflicted? let him
pray. Is any merry? let him sing psalms.

14. Is any sick among you? let him call for
the elders of the church; and let them pray
over him, anointing him with oil in the name
of the Lord:

15. And the prayer of faith shall save the
sick, and the Lord shall raise him up; and if
he have committed sins, they shall be for¬
given him.

16. Confess your faults one to another,
and pray one for another, that ye may be
healed. The effectual fervent prayer of a
righteous man availeth much.

steadfastness. .This is the only place in
the NT where Job is mentioned. The
main point of the illustration of Job is
that “patient endurance can sustain itself
on- the conviction that hardships are not
meaningless, but that God.has some end
or purpose in them which He will ac¬
complish . . .” (Moffatt, op. cit., p. 74).

XVI. Oaths. 5:12.

It is doubtful whether this verse
has any connection with what precedes.
Above all things is probably best taken
as a hyperbole used for emphasis. The
subject under discussion is not profanity,
but truthfulness. Easton paraphrases the
verse: “Abstain from all oaths, for they
weaken a man's sense of obligation to
speak the truth on all occasions; learn to
make a simple ‘Yes’ or ‘No’ completely
binding” (op. cit., p. 69).

XVn. Prayer. 5:13-18.

13. Suffering (RSV; calamity of any
sort) calls forth prayer; a joyful heart,
praise. Let him sing psalms is too limited
a translation of psalletd.

14. In the case of serious illness,
James counsels, the elders (a reference
to definite officers) of the church should
be called. Their prayers were to be ac¬
companied by anointing with oil in the
name of the Lord. In some cases oil may
have therapeutic value, but in most
cases its use is best understood as an aid
to faith. 15. It is clear from this verse that
it is not the oil that heals the sick man,
but rather the Lord shall raise him up in
answer to the prayer of faith. This is not
to suggest that God always answers be¬
lieving prayer. All prayer, including pray¬
er for healing, is subject to the will of
God. Sometimes, certainly not always,
sickness is the result of personal sin.
Perhaps this is what is meant by if he
have committed sins. In any event, the
sick man is assured of forgiveness.

16. Prayer, to be most effective, must
be intelligent. Thus we find the exhorta¬
tion, Confess your faults one to another.
This does not mean that Christians are
to indulge in indiscriminate public or
even private confessions. And certainly
the passage has nothing to do with secret
confessions to a priest. Believers are to
confess their faults only that they may
pray one for another. There is no un¬
animity as to how to render the last
part of this verse, but the meaning is
clear: a good man has great power in
prayer.

962

JAMES 5:17-20

17. Elias was a man subject to like pas¬
sions as we are, and he prayed earnestly that
it might not rain: and it rained not on the
earth by the space of three years and six
months.

18. And he prayed again, and the heaven
gave rain, and the earth brought forth her
bruit.

19. Brethren, if any of you do err from
the truth, and one convert him;

20. Let him know, that he which con-
verteth the sinner from the error of his way
shall save a soul from death, and shall hide a
multitude of sins.

17. The example is Elijah, a man of
like nature with ourselves (RSV). His
prayers both brought the drought and
caused its end. James seems to be draw¬
ing on other sources than the OT, since
Elijah’s prayers for the drought and its
cessation are not mentioned in the OT
account. The length of the drought as
being three and one half years is also
not found in the OT.

XVn. Reclaiming the Sinning Brother.

5:19,20.

The statement, Brethren, if any of
you do err from the truth, and the
two references to bringing him back (cf.
RSV) seem clearly to indicate that the
man under discussion is a Christian. Con¬
vert is misleading. If a fellow Chris¬
tian sees that his brother has left the
great doctrines of the Christian faith and
the moral responsibilities that spring from
these, and is able to bring him back into
fellowship with Christ and His Church,
the consequences will be twofold: (1)
he shall save a soul (the sinner’s) from
death, and (2) shall hide a multitude of
sins. Since the NT teaches the security
of die believer in Christ, it is best to
take the reference to death as physical
death. The early church believed and
taught that persistence in sin could cause
premature physical death (cf. I Cor
11:30). The sins that are hidden are
not those of the reclaiming brother (this
suggests the Jewish doctrine that good
works offset bad ones) but of the erring
man. They are hidden from the sight of
God, which is simply another way of
saying they are forgiven.

963

JAMES

BIBLIOGRAPHY

Carr, A. Epistle of St. James. (The Cam¬
bridge Greek Testament for Schools
and Colleges). Cambridge: The Uni¬
versity Press, 1895.

Easton, B. S. The Epistle of James. (The
Interpreters Bible). Vol. 12. New
York: Abingdon, 1957.

Hort, F. J. A. The Epistle of St. James,
1:1—4:7. London: Macmillan and Co.,
1909.

Knowling, Richard. The Epistle of St.
James. (Westminster Commentaries).
2nd ed. London: Methuen, 1910.

Mayor, Joseph B. The Epistle of St.
James. 3rd ed. London: Macmillan and
Co., 1913.

Moffatt, James. The General Epistles
James, Peter, and Judas. (The Moffatt
New Testament Commentary). Garden
City, New York: Doubleday, 1928.

Plummer, Alfred. The General Epistles
of St. James and St. Jude . (The Ex¬
positors Bible). London: Hodder and
Stoughton, 1897.

Plumtre, E. H. The General Epistle of
St. James. (The Cambridge Bible for

Schools and Colleges). Cambridge:
The University Press, 1909.

Ropes, James H. A Critical and Exegetical
Commentary on the Epistle of James.
(International Critical Commentary).
New York: Charles Scribners Sons,
1916.

Ross, Alexander. The Epistles . of James
and John. (The New International Com¬
mentary on the New Testament).
Grand Rapids: Eerdmans, 1954.
Tasker, R. V. G. The General Epistle of
James. (Tyndale New Testament Com¬
mentaries). Grand Rapids: Eerdmans,
1956.

964

THE FIRST
EPISTLE OF PETER

INTRODUCTION

The Writer . This letter claims to have
been written by the Apostle Peter (1:1).
The author also calls himself an elder
and a witness of the sufferings of Christ
(5:1). He writes with the help of one
Sdvanus (5:12) and speaks of a dear
one, Marcus, as being with him (5:13).

In dealing with any ancient writing,
the writer is at the outset assumed to be
intelligent and straightforward. His state¬
ments of matters ostensibly lying within
his knowledge, and particularly any af¬
firmations about himself or his activities,
are regarded as reliable. The given liter¬
ary work is further studied for internal
consistency, and the writings of con¬
temporary and later authors are scanned
for direct references to this author or his
work and for possible allusions to it,
quotations from it, or other evidence of
their acquaintance with it. The original
assumption of genuineness and accuracy
is not properly altered unless these fur¬
ther studies reveal very compelling evi¬
dence to the contrary.

With reference to the sacred Scrip¬
tures, there is for Christian scholars a
further important factor operative in
their studies. The historic church has
always believed firmly that the canoni¬
cal writings are not only the result of
careful reporting by honest men, but that
they embody also the element, of divine
miracle; they are “God-breathed” (II
Tim 3:16), and sometimes even tran¬
scend the understanding of their human
writers (I Pet 1:10-12).

I Peter clearly claims to have been
written by the Apostle Peter, and there
seem to be no considerations of content
or style that refute such a claim. Indeed,
it contains statements here and there
which are strongly reminiscent of expres¬
sions of Peter reported in the Acts. The
writer’s reference to the Father^as judg¬
ing “without respect of persons” (1:17)
recalls Peters earlier word to Cornelius
and the group of Gentiles in his house
(Acts 10:34). The allusions to God as
having raised Christ from the dead (I
Pet 1:21, et al.) remind one of the
apostle’s characteristic resurrection wit¬

ness in the Acts (2:32; 3:15; 10:40).
And the proclamation of Christ as
Isaiah’s prophetically seen “chief corner¬
stone” in I Pet 2:7,8 is very similar to
Peter’s words to the Sanhedrin in Acts
4:11.

Scholars have pointed out similarities
to the Pauline writings (Hamack thought
I Peter too deeply imbued with the
spirit of Pauline Christianity to have
been the work of Peter), the relation
of the epistle to James, and its un¬
doubted affinity with Hebrews. Still
other scholars, notably Dr. Charles Bigg
(St. Peter and St. Jude , in the Interna¬
tional Critical Commentary ), argue that
such similarities may be interpreted as
reflecting the borrowing of these other
writers from Peter as reasonably as the
reverse, that they can well be taken as
representing points of view and ways of
speaking which were common among
the Christians of apostolic times, ana
that there is nothing here to cast doubt
on the individuality of the writer of
I Peter or to show that this writer could
not have been the Apostle Peter, as
claimed in the epistle’s opening verse.

The references to persecution and suf¬
fering, so prominent in I Peter, have
been studied closely by scholars to see
how they correspond with what is known
from history about the persecutions of
the early Christians. Dr. S. J. Case
(“Peter, Epistles of,” in HDAC) distin¬
guishes three principal waves in the
early persecutions: these occurring in
the reigns of Nero (a.d. 54—68), Domi-
tian (a.d. 81-96), and Trajan (a.d.
98—117). He follows those scholars
who see I Peter as reflecting not only an
advanced and severe stage of persecution
but one which had spread to the provinces
of Asia Minor mentioned in I Pet 1:1.

Referring to Pliny’s correspondence
with the emperor Trajan regarding the
punishment of Christians during Pliny’s
propraetorship (beginning a.d. Ill) of
Pontus and Bithynia, two of the prov¬
inces to which I Peter is addressed,
Case considers this to be the setting that
best corresponds to the statements of

965

I PETER

I Peter on persecution. To follow such
a line of reasoning to its conclusion, plac¬
ing the writing of this epistle during the
reign of Trajan, would make it too late
to nave been the work of St. Peter. Dr.
Case himself, in view of other lines of
evidence, does not adopt this conclusion.

Other scholars interpret I Peter as an
anticipatory warning against approach¬
ing persecution, toward which things
were even then moving. Bigg points out
that the early persecutions were largely
inspired by the Jewish Sanhedrin, but
that the Romans were quick to see that
here was a way of life incompatible with
paganism, and which, from their point
of view, must be stopped. The persecu¬
tion of Paul and Silas in Philippi seems
to have been on this basis and without
Jewish instigation. The missionaries had
impaired the livelihood of the pagan
fortunetellers. And Roman law protected
the right of each man to make a living
without interference.

Dr. Bigg feels that I Peter belongs in
this earlier stage of pagan opposition,
antedating even the Neronian persecu¬
tion which followed the burning of
Rome (a.d. 64), for which Nero blamed
the Christians. Certainly this earlier dat¬
ing is not impossible nor unreasonable,
and it accords best with the epistle s
claim to Petrine authorship. This is not
to say, of course, that Plinys letters to
Trajan do not contain items that help us
greatly in our study of persecution as
seen in I Peter.

External evidence strongly supports
the genuineness of this epistle. Altnough
Irenaeus (c. 130—216) was the first
whom we know to have quoted Peter by
name, New Testament scholars have
found allusions to I Peter and parallel¬
isms with it in the Epistle of Barnabas
(c. a.d. 80), in the work of Clement of
Rome (a.d. 95—97), in the Shepherd of
Hermas (early second century), and in
later patristic writings. Polycarp, who
was martyred in a.d. 155, quotes from I
Peter, altnough not naming its author.

Eusebius (c. a.d. 324) says that
Papias (who wrote c. a.d. 130—140)
“used witnesses from the first epistle of
John and similarly from Peter” (Ecclesi¬
astical History 3.39.17). He counts I
Peter among the books received with¬
out doubt by the whole church. More¬
over, I Peter is found in the Syriac ver¬
sion of the Bible, called the Peshito,
and in the Coptic, Ethiopic, Armenian,
and Arabic versions. Its external attesta¬
tion is strong indeed, .and bears out the

claim of this epistle to the authorship of
the Apostle Peter.

The Time and Place of the Writing .
The time and the place of the writing of
I Peter, granting its Petrine authorship,
are closely connected. From 5:13 it ap¬
pears that the epistle was written from
“Babylon.” There was an Assyrian refu¬
gee settlement by that name in Egypt,
where modem Cairo is located. But dur¬
ing the first century it was just a military
post, and there is no traditional support
for Peter’s residence there.

Babylon on the Euphrates is known
to have sheltered a Jewish congregation
in a.d. 36, and there were Babylonian
Jews in Jerusalem at Pentecost. There
may well have been a Christian church
there subsequently. But toward the end
of the reign of Caligula (d. a.d. 41) the
Jewish colony in Babylon was scattered
by violent persecution and massacre. It
seems quite improbable that this epistle
was written from there.

There was an early and strong tradi¬
tion for Peters residence in Rome during
the latter part of his life. This idea was
generally held throughout the church
prior to the Reformation. It is, perhaps,
not impossible that the reformers, in
urging Assyrian Babylon as the interpre¬
tation of Peter’s reference in I Pet
5:13, may have been motivated partly
by their opposition to the claim that the
Roman papacy had come down from
Peter. But the symbolic use of Old Tes¬
tament names for existing cities was well
known in apostolic times. Paul likened
Hagar and Mount Sinai to Jerusalem
(Gal 4:25). In Rev 11:8 Jerusalem is
called “Sodom and Egypt,” and in Rev
17:18 it is made clear that the scarlet
lady called “Babylon” is a reference to
Rome. To the recipients of I Peter, who
would have known at once from the
bearer whence the letter had come, there
would have been no problem about this
discreetly veiled reference to Rome.

Peter’s arrival in Rome is calculated
by Chase (op. cit.) to have been about
the end of a.d. 63. Lightfoot sets it
early in a.d. 64. Pauls coming to Rome
as a prisoner had occurred earlier, in a.d.
61 or 62. There is a tradition that Paul
was released after two years in Rome,
and that II Timothy was written shortly
before his execution, later, outside Rome,
which is thus dated in a.d. 67 or 68. This
second imprisonment is disputed, how¬
ever, and those who dispute it place the
writing of II Timothy about two years

966

I PETER

after Paul's arrival in Rome and assign a
date of a.d. 63 or 64. This would come
shortly before Pauls martyrdom, and at
about the time Peter is thought to have
arrived in Rome. It is interesting to note
that Mark, who was summoned to Rome
by Paul (II Tim 4:11), was present with
Peter when this first epistle was written,
as was also Silas, Pauls friend and one¬
time companion in travel (I # Pet 5:12,
13).

This epistle, then, may well have been
written from Rome at about the time of
the outbreak of the Neronian persecu¬
tion in a.d. 64. To place it shortly after
the beginning of this persecution seems
warranted by the epistles vivid refer¬
ences to the nery crucible of suffering.

The Message of the Epistle. Written
to the Christians in the five provinces
of Asia Minor, the epistle addresses its
readers as scattered sojourners and for¬
eigners, a figure very familiar to dis¬
persed and downtrodden Israel, but also
entirely apt for Peters many Gentile
Christian readers. That he had these
Gentile Christians in mind is abundantly
clear from the letter. He reminds them
that although formerly “not a people,”
they are now the people of God (2:10).
He describes their past life as having
been lived in the sinful lusts of the
Gentiles (4:3,4).

And why this interest on the part of

Peter? Many from these provinces of
Asia had heard his sermon at Pente¬
cost (Acts 2:9), and many had doubtless
gone back to their home territory as
spiritual colonists. Paul had later carried
on evangelistic labors in Asia, but to a
limited extent only, having been forbid¬
den by the Holy Spirit to work Asia in¬
tensively (Acts 16:6-8). Perhaps this
was because of the splendid start al¬
ready made by the Gospel in these parts.

Peter could well recall his Loras in¬
junctions, “When thou art converted,
strengthen thy brethren” (Lk 22:32),
and again, “Lovest thou me ... ? Feed
my sheep” (Jn 21:15-17). “When thou
art converted,” indeed! For the pre-Pen-
tecost Peter, far from being a spiritual
rock, was a shifting compound of human
loyalty to Christ and treacherous self-
interest. “Not the cross!” had been his
advice to his Lord (Mt 16:22). And as
Jesus went toward that instrument of
suffering, in his Fathers will, he did so
without the company of Peter.

But Pentecost, with the Spirit's mighty
filling, had brought a radical change.
And now Peter, who had already en¬
dured beating and had faced death at
Herod's hands, comes forward to encour¬
age and strengthen his dear brethren of
Asia to face the impending Calvary
which he—perhaps already involved in
the cruel Neronian persecution—could
see coming upon thern.

OUTLINE

Theme: Suffering in the life of the believer.

Key verse: I Peter 4:1.

I. Comfort and reassurance in suffering, 1:1-25.

A. Salutation. 1:1,2.

B. Reassurance in the realized facts of Christ's gospel. 1:3-12.

C. Reassurance in divinely bought holiness of life. 1:13-25.

II. The chastened response of practical holiness. 2:1—3:22.

A. The negative and positive bases of holiness. 2; 1-3.

B. The readers* participation in a holy community, the Church. 2:4-10.

C. Unimpeachable living, the answer to persecution. 2:11—3:13.

1. Deference to statutes, officers, fellow citizens. 2:11-17.

2. Submission by servants, even to injustice. 2:18-25.

3. Deference of wives to husbands. 3:1-6.

4. Consideration for wives. 3:7.

5. Divine love among the saints. 3:8-13.

D. Victory in unjust suffering. 3:14-22.

1. Basic blessedness, freedom from terror. 3:14,15 a.

2. Respectful apologetic supported by probity of life. 3:15 b-17.

3. Christ the believer's example. 3:18-21.

4. Christ the believer s reassurance. 3:22.

III. The spiritual significance of suffering. 4:1-19.

A. Physical suffering a type of death to the flesh life. 4:1-6.

1. Christ's death the example and empowerment. 4:1 a.

2. Dying to the sin nature; alive to God. 4:lb-6.

967

I PETER 1:1-2

B. The ‘crucified life” characterized by divine love. 4:7-11.

C. The fires of persecution seen as purifying. 4:12-19.

IV. Divine love as a guide in church life. 5:1-11.

A. Elders to rule in love. 5:1-7.

B. The devil to be resisted through divine grace. 5:8-11.

V. Closing salutations and benediction. 5:12-14.

I PETER

CHAPTER 1

PETER, an apostle of Jesus Christ, to the
strangers scattered throughout Pontus, Gala¬
tia, Cappadocia, Asia, and Bithynia,

2. Elect according to the foreknowledge
of God the Father, through sanctification of
the Spirit, unto obedience and sprinkling of
the blood of Jesus Christ: Grace unto you,
and peace, be multiplied.

COMMENTARY

I. Comfort and Reassurance in Suffer¬
ing. 1:1-25.

A. Salutation. 1:1,2.

1. Peter, an apostle of Jesus Christ.
This is a straightforward claim by the
epistle.to the authorship, humanly speak¬
ing, of Peter the apostle. Only one person
could have been thus identified. To ne¬
gate this claim is to mark die epistle as
a “pious fraud” and to raise a serious
question about how a writing so authored
can be depended upon for ethical atnd
spiritual direction. To the strangers
scattered. The Greek may be rendered,
to the foreign residents of the dispersion.
These were not strangers to Peter, but
temporary residents in the provinces of
Asia Minor here named by Peter. Their
real citizenship was in heaven (cf. Phil
3:20, Gr.). The apostle, writing expressly
to comfort these pilgrims, some of whom
had no doubt been converted as a result
of his sermon at Pentecost, immediately
takes knowledge of the separation and
even ostracism that marked them among
their^ neighbors. The expression “disper¬
sion” was fraught with poignant mean¬
ing for the scattered Jews. Peter adapts
this figure to his Gentile readers.

2. Elect according to the foreknowl¬
edge of God. The Holy Spirit helped
Peter, even in his introductory words, to
advance a sound basis for encouragement
to these Christians who were finding
themselves increasingly alone. These were
actually the ones who were chosen and
preferred by Him whose favor is all-im¬
portant. As elsewhere in the NT, the
doctrine of- election is made compatible
with personal responsibility, as it is quali¬
fied by God’s foreknowledge (see Rom
8:29), and is seen as operating in real life
through imparted holiness (sanctification
of the Spirit, II Thess 2:13). The result is
obedience to God and cleansing from
incidental defilement through the continu¬
ing sprinkling of the blood of Jesus Christ
(Heb 12:24). To his dear brethren thus
addressed Peter wishes grace (the Greek
word being suggestive of the Gentile

968

I PETER l;3-5

3. Blessed be the God and Father of our
Lord Jesus Christ, which according to his
abundant mercy hath begotten us again unto
a lively hope by the resurrection of Jesus
Christ from the dead,

4. To an inheritance incorruptible, and
undefiled, and that fadeth not away, reserved
in heaven for you,

5. Who are kept by the power of God
through faith unto salvation ready to be re¬
vealed in the last time.

greeting Chaire! “Be of good cheer!”)
and peace (reminiscent of the Oriental
greeting Shalom! “Peace!”). Note, too,
the inclusion of reference to all three
persons of the Trinity in this salutation.

B. Reassurance in the Realized Facts
of Christ's Gospel. 1:3-12.

3. Blessed be the God and Father of
our Lord Jesus Christ. Beginning properly
with this ascription of praise and credit to
God, the source of every benefit, Peter
begins to build up a picture of the spir¬
itual wealth of his readers, a wealth that
remains secure for them despite all tests
and indignities. First comes the fact of
the new birth, God having begotten us
anew (Gr.), in terms of the greatness of
his mercy, with the resultant possession
of a living hope, this hope and assurance
centering about the fully attested and of¬
ten-proclaimed fact of Christ's resurrec¬
tion.

4. The result of a new birth is a new
inheritance, which is described as incor¬
ruptible (indestructible), undefiled (un¬
stained), that fadeth not away (fresh of
color), and reserved (kept under watch)
in heaven for you. To Peter's readers,
who had already resigned their part
in Israel's earthly inheritance, the prom¬
ised land of the fathers, and who were
also to know the proscription and the
spoiling of earthly goods (see Heb 10:
34), this thought of the sure inheritance
would give comfort and balance. How
reminiscent of our Lord's admonitions
to his followers to convert their worldly
possessions into true riches! (e.g., Lk
12:33,34) 5. Who are kept by the
power of God. This kept inheritance
is “for you the kept (i.e., by a
military garrison) ones.” The word for
kept is the same Greek' word used by
Paul in Phil 4:7—“The peace of God ...
shall keep your hearts and minds/'
Through faith. This is the Christians
response to God's provision (cf. Heb
10:38,39). Unto salvation ready to be
revealed in the last time.

Here is a salvation now enjoyed, the

969

I PETER 1:6-11

6. Wherein ye greatly rejoice, though
now for a season, if need be, ye are in heavi¬
ness through manifold temptations:

7, That the trial of your faith, being much
more precious than of gold that perisheth,
though it be tried with fire, might be found
unto praise and honor and glory at the ap¬
pearing of Jesus Christ:

$. Whom having not seen, ye love; in
whom, though now ye see him not, yet be¬
lieving, ye rejoice with joy unspeakable and
full,of glory:

9. Receiving the end of your faith, even
the salvation of your souls.

10. Of which salvation the prophets have

esied of the grace that should come unto
you:

11. Searching what, or what manner of
time the Spirit of Christ which was in them
did signify, when it testified beforehand the
sufferings of Christ, and the glory that
should follow.

full significance of which awaits an ulti¬
mate revelation (Gr., apocalypse).

6. Wherein ye greatly rejoice, though
now ... in heaviness. Here is the Chris-
tians joy, independent of circumstances,
paradoxical to the world. This is why
Paul and Silas could sing with lacerated
backs. It should be emphasized that this
joy is not simply an intellectual anticipa¬
tion of future possessions but a present
appropriation of Gods wealth through the
Holy Spirit. Joy is one element in the
fruit or the Spirit (Gal 5:22). Through
manifold temptations or testings (Gr.,
peirasmos). These were more than the
ordinary vicissitudes of life. Here is a
reference to the weight of persecutions
even then being felt by the Christians.

7. The trial of your faith. This word
for trial is closely related to the idea of
approval. The end result, not the process,
is in focus. This demonstration of the
eternal quality of their faith, shown forth
brightly as a result of the testings, far
excels the gleam of fire-refined gold,
perishing in its nature, and will be found
unto praise and honour and glory at (or
by) the appearing (revelation) of Jesus
Christ. Here is a double significance. Not
only will this trying of faith be found re¬
warding to the Christians at Christ’s
coming, but it is presently found glorify¬
ing to Christ because of his unveiling
(Gr., apocalypsis) in their suffering (cf.
Paul in Gal 3:1). Compare these ref¬
erences to the second coming of Christ
in verses 5 and 7 with those in Peters
sermon in the Temple (Acts 3:20,21)
and in his message in the house of
Cornelius (Acts 10:42).

8. Whom ... ye love; in whom . . .
ye rejoice. Christ personally, realized
through faith, is the believer s unspeak¬
able joy (see also Col 1:27). 9. Receiving

« the end of your faith . • . salva-
is is not a future but a present
reference. In their love of and faith in
Christ they have him who is salvation
and joy (Jn 17:3).

10. Of which salvation the prophets
have inquired. Literally, they sought out
and investigated . They were intrigued by
Gods plan of salvation. 11. Searching
• . • the sufferings of Christ, and the
glory. The idea of salvation made avail¬
able through a suffering Messiah was to
them, indeed to all the Jews, a mystery
(Col 1:26,27). Peters introduction of the
prophecies of glory through suffering
must have greatly encouraged his read¬
ers. This was the way prohesied in Scrip¬
ture, the way their Lord had trod, and

970

I PETER 1:12-17

12. Unto whom it was revealed, that not
unto themselves, but unto us they did minis¬
ter the things, which are now reported unto
you by them that have preached the gospel
unto you with the Holy Ghost sent down
from heaven; which things the angels desire
to look into.

13. Wherefore gird up the loins of your
mind, be sober, and hope to the end for the
grace that is to be brought unto you at the
revelation of Jesus Christ;

14. As obedient children, not fashioning
yourselves according to the former lusts in
your ignorance:

15. But as he which hath called you is
holy, so be ye holy in all manner of conversa¬
tion;

16. Because it is written, Be ye holy; for I
am holy.

17. And if ye call on the Father, who
without respect of persons judgeth according
to every man’s work, pass the time of your
sojourning here in fear:

the way they themselves were now being
called upon to traverse. 12. Not unto
themselves, but unto us they (the proph¬
ets) did minister. An important principle
in inspiration. God has sometimes chosen
to reveal through the sacred Scriptures
mysteries beyond the comprehension of
the writers (cf. Dan 12:8,9). Here, then,
is a gospel given through the prophets,
proclaimed by preachers endued with
the Holy Spirit, a wonder to angels.

C. Reassurance in Divinely Bought
Holiness of Life. 1:13-25.

13. Wherefore gird up the loins of
your mind. He exhorts them to be en¬
couraged in the realization of God’s love
(cf. Heb 12:12,13). Be sober. An injunc¬
tion to sane appraisal of the facts, with¬
out undue emotion and panic (repeated
in 4:7; 5:8). Hope to the end. The words
to the end are better translated per¬
fectly, maturely . There is a spiritual
quality to the Christians endurance. His
is the “patience of hope in our Lord Je¬
sus Christ, in the sight of God” (I Thess
1:3). The grace that is to be brought
(Gr., that is being brought). Doubtless
we cannot comprehend this fully. Cer¬
tainly it includes the redemption of the
body (Phil 3:21; Rom 8:23). Compare
the statement in verse 5 above. It may
be a reference to dying grace ministered
divinely to the martyrs.

14. As obedient children. Literally,
children of obedience . Not fashioning
yourselves. Actually, “not conforming
yourselves” (cf. Rom 12:2) “to your strong
desires in your former ignorance” (cf.
Eph 2:3). The Christian’s desire life has
been changed; but unless he is watchful,
he may yet be “drawn away with his
own desire, and enticed” (Jas 1:14). 15,
16. As he which hath called you is holy.
Christ’s imminent return, the believers
precious hope, also is a strong incentive
to holiness (I Jn 3:3). For Christ is holy.
Recall Peter’s embarrassing realization of
his own sinfulness and truancy when
suddenly confronted by the risen Christ
while fishing on the Sea of Galilee one
morning (Jn 21:7). This was reminiscent
of a similar realization when he had first
been called by the Lord (Lk 5:8). Con¬
versation. Better, deportment, manner of
life . Be ye holy. This was a command¬
ment very well known to all who knew
the Pentateuch (Lev 11:44; 19:2; 20:7;
cf. Mt 5:48).

17. If ye call on the Father. Peter
speaks to praying people, who call on

971

I PETER 1:18 — 2:1

18. Forasmuch as ye know that ye were
not redeemed with corruptible things, as sil¬
ver and gold, from your vain conversation re¬
ceived by tradition from your fathers;

19. But with the precious blood of Christ,
as of a lamb without blemish and without
spot;

20. Who verily was foreordained before
the foundation of the world, but was mani¬
fest in these last times for you,

21. Who by him do beueve in God, that
raised him up from the dead, and gave him
glory; that your faith and hope might be in
God.

22. Seeing ye have purified your souls in
obeying the truth through the Spirit unto
unfeigned love of the brethren, see that ye
love one another with a pure heart fervently:

23. Being bom again, not of corruptible
seed, but of incorruptible, by the word of
God, which liveth and abidetn for ever.

24. For all flesh is as grass, and all the
glory of man as the flower of grass. The grass
withered), and the flower thereof falleth
away:

25. But the word of the Lord endureth for
ever. And this is the word which by the gos¬
pel is preached unto you.

CHAPTER 2

WHEREFORE laying aside all malice, and
all guile, and hypocrisies, and envies, and all
evil speakings.

God for deliverance from unjust persecu¬
tion, but who should realize that God
himself is a judge. In fear. This realiza¬
tion will cause a godly carefulness. The
wise man is known by what and whom
he fears (Mt 10:28).

18,19. Not redeemed with corruptible
things. These were simple and poor folk.
For the second time (cf. v. 7) Peter makes
a scornful reference to temporal wealth
as compared with the priceless heritage
of salvation. From your vain conversa¬
tion. More accurately, from your foolish
way of life inherited from your parents .
The precious blood of Christ. The word
precious (Gr., timios) is peculiarly Pe¬
trine. The sinlessness of the Lamb, the
vicariousness of his suffering, provide the
basis for a new and heavenly scale of
values. 20,21. Foreordained . . ♦ mani¬
fest. Christs suffering was no emergency.
It was Gods best plan in view of man's
sin. This would have been a comfort¬
ing thought for saints now hard-pressed
themselves. For you. Better, through
you . Christ is actually manifested through
diem as they trust and hope in the same
God who raised him from the dead.

22. Seeing [that] ye have purified your
souls. Peter appeals to the genuineness
of their conversion, an actuality well
realized by his readers. They had in¬
deed been changed, purified. This change
of heart had issued in "unhypocritical
brotherly love" (Gr., Philadelphia). He
exhorts them to follow and practice the
same principle: See that ye love one
another from your heart , earnestly. 23-
25. Being bom again ... by the word
of God. How tenuous a matter regenera¬
tion seems to the human mind, resting,
as it does, only on God's word. But
Peter quotes Isaiah’s grand assertion that
this seemingly frail, invisible entity—God's
word—will outlast all natural phenomena
(Isa 40:6-8). And this is the word that
gives significance to their faith and to
themselves.

H. The Chastened Response of Prac¬
tical Holiness. 2:1—3:22.

A. The Negative and Positive Bases
of Holiness. 2:1-3.

I. Laying aside all malice. There is a
negative and purging phase in holiness
(Eph 4:22 ff.; Col 3:9 ff.). Here are ugly
qualities centering in self-love: malice,
more exactly, evil-spiritedness; guile,
which hides the unworthy motive it seeks
to further; hypocrisies, which feign an

972

I PETER 2:2-5

2. As newborn babes, desire the sincere
milk of the word, that ye may grow thereby:

3. If so be ye have tasted that the Lord is
gracious.

4. To whom coming, as unto a living
stone, disallowed indeed of men, but chosen
of God, and precious,

5. Ye also, as lively stones, are built up a
spiritual house, a holy priesthood, to offer up
spiritual sacrifices, acceptable to God by
Jesus Christ.

unfelt righteousness; evil speakings, which
hurt another to advance ones self.

2. As newborn babes, desire. The
Greek words suggest the voracious, hun¬
gry impatience of a baby at its meal¬
time. Peter has been speaking of the
word of God as operative in their re¬
generation (1:23-25). Now he urges the
newborn ones to cultivate a healthy ap¬
petite for this word, which, while mighty,
is simple or unadulterated (translated,
sincere) and elementary, like milk. In this
way his readers will grow “unto salva¬
tion.” These latter words, found in some
of the best manuscripts, refer to the be¬
lievers ultimate deliverance (cf. 1:5,13).

3. If so be ye have tasted. Here is
another reminder of the grace they have
already experienced (cf. Ps 34:8).

B. The Readers' Participation in a
Holy Community, the Church. 2:4-10.

4. To whom coming, as unto a living
stone. Peter is now coming to that grand
and comforting assurance mat his readers,
who are scorned and ostracized as a
motley and negligible folk (cf. “foreign¬
ers,” 1:1) by their neighbors, are mem¬
bers of a holy and glorious community,
the Church. He begins rightly with the
matter of personal relationship to Christ,
Himself rejected as they are, but like
them chosen (elect, cf. 1:1) of God, and
precious {again this word “precious”; cf.
1:19 and below).

5. Ye also, as lively (living) stones.
Here is an identity in nature with Christ.
The same words are used of the be¬
lievers as of the Lord. The passage clear¬
ly recalls the Lord's words to Peter,
‘Thou shalt be called ... a stone” (Jn
1:42); and again, “Thou art Peter (a
stone), and upon this rock (rock forma -
tion) I will build” (Mt 16:18). Note that
in die present passage Peter makes his
Lord, not himself, pre-eminent in this
holy building which is the Church. Are
being budded a spiritual house. Compare
Eph 2:19-22. The Church is seen as
transcending the glory of the Jewish
Temple. The argument in this part of
the chapter, to I Pet 2:10, may intimate
that the indignities and pressures being
experienced by the believers were at the
instigation of the Jews, though taken up
likewise by the Gentiles, as so often
happened in the early days of the church.
An holy priesthood, to offer up spiritual
sacrifices, acceptable to God by Jesus
Christ. The offering of Christ is seen
as opening the Holy of Holies to all be-

973

I PETER 2:6-10

6. Wherefore also it is contained in the
Scripture, Behold, 1 lay in Sion a chief cor¬
ner stone, elect, precious: and he that believ-
eth on him shall not be confounded.

7. Unto you therefore which believe he is
precious: but unto them which be disobedi¬
ent, the stone which the builders disallowed,
the same is made the head of the comer,

8. And a stone of stumbling, and a rode of
offense, even to them which stumble at the
word, being disobedient: whereunto also
they were appointed.

9. But ye are a chosen generation, a royal
priesthood, a holy nation, a peculiar people;
that ye should show forth the praises of him
who hath called you out of darkness into his
marvelous light:

10. Which in time past were not a people,
but are now the people of God: which had
not obtained mercy, but now have obtained
mercy.

lievers and as superseding the Jewish
sacrifices. Through Christ, once-sinful
man can now make an acceptable offer¬
ing to a holy God (cf. Rom 12:1,2).

6. It is contained in the scripture.
Peter now cites his source, Isa 28:16.
It is interesting to note that in this verse
in Isaiah the stress is upon the function
of the stone as “a sure foundation” (cf.
I Cor 8:11). No doubt Peters feeling
for this figure went back to our Lord’s
use of it (Mt 21:42), following the word¬
ing in Ps 118:22,23. Peter himself had
used it with the Sanhedrin: "This is the
stone which was set at nought of you
builders” (Acts 4:11).

7,8. Unto you the believing (Gr) . . ♦
predous: but unto them which be dis¬
obedient ... a rock of offence. The noun
form of “precious” is here used; literally,
an honor, a thing prized . Here is a sim¬
ple representation of Christ as Saviour
and Judge. Mercy rejected becomes con¬
demnation. This, again, was Christs doc¬
trine (Mt 21:44; Jn 12:48). In the pres¬
ent passage the believing are contrasted
with the disobedient. Faith, then, appears
as a basic obedience or willingness (cf.
"obedient to the faith,” Acts 6:7). Where¬
unto also they were appointed (Gr., set).
The same divine purpose which, on the
basis ^ of God s foreknowledge, chose
Peter’s readers as His own children, has
sadly ordained the disobedient to their
only alternative.

9,10. But ye are a chosen (elect) gen¬
eration (Gr., genos, "race, kind”). This
is very reminiscent of Christ s own teach¬
ing. His reference to the rejected corner¬
stone was in connection with his parable
of the rebellious husbandmen who had
slain the son of the owner of the vine¬
yard. At the same time and along with
his reference to the rejected stone, he
said to the Jewish leaders, “The kingdom
of God shall be taken from you, and
given to a nation bringing forth the
fruits thereof* (Mt 21:43). Peter is now
writing to this “nation,” whose evident
royalty and^ worth at once mark them
as the King’s children and reflect credit
upon him who called them from the
world’s darkness to his light. The words
translated peculiar people literally mean
a people for a gain-making (Gr., peri -
poiesis). Sometimes the word indicates
the securing of a desired possession
{“purchase to themselves,” I Tim 3:13;
he purchased through his own blood.”
Acts 20:28). Sometimes it means a
preservation or salvation. In Heb

974

I PETER 2:11-15

11. Dearly beloved, I beseech you as
strangers and pilgrims, abstain from fleshly
lusts, which war against the soul;

12. Having your conversation honest
among the Gentiles: that, whereas they
speak against you as evildoers, they may by
your good works, which they shall behold,
glorify God in the day of visitation.

13. Submit yourselves to every ordinance
of man for the Lord’s sake: whether it be to
the king, as supreme;

14. Or unto governors, as unto them that
are sent by him for the punishment of evil¬
doers, and for the praise of them that do
well.

15. For so is the will of God, that with
well doing ye may put to silence the igno¬
rance of foolish men:

10:39 it is translated "saving” and con¬
trasted with "perdition.” Here is a tre¬
mendous word of encouragement. These
are a people greatly prized, a people to
be saved, a people for a possession. Peter
rounds off this doctrine in the words of
Hosea (1:6,9; 2:23). These once not a
people—very probably a reference to their
Gentile ancestry—are now the people of
God.

C. Unimpeachable Living, the Answer
to Persecution. 2:11—3:13.

11. As strangers and pilgrims, abstain.
Peter sweeps aside the picture of their
royalty, turns the page, addresses them
once more as pilgrims. He picks , up again
the thought in 2:11 and bids them hold
themselves away” from carnal desires
which war against the soul. The figure
"to war against” is not that of hand-to-
hand fighting, but of a planned expedi¬
tion against a military objective. We
might liken it to Delilah’s cool exploita¬
tion of Samson’s appetites for his destruc¬
tion. 12. Having your conversation (way
of life) honest (the same word is used
in “good works” later in the verse).
Though a chosen race, they lived among
the Gentiles, who were bent to speak
against them as evildoers. Christianity by
its very essence opposed the vanities of
paganism at every turn. Hence it was
in itself a crime, "everywhere spoken
against” (Acts 28:22). Like righteous
Noah, it "condemned the world” (Heb
11:7). This was the basic explanation for
the willingness of the pagans to notice
and persecute this insignificant people.
And Peter knew that the best answer
was probity of life, God-given and wring¬
ing unwilling praise from the very ene¬
mies of the cross (cf. Jesus teaching
in Mt 5:16). In the day of visitation is
better rendered the day of observation
(official inspection or cognizance).

13,14. Submit yourselves to every
ordinance ... to the king . . . unto
governors. A Christian is law-abiding,
meticulous, and self-disciplined, 'pus doc¬
trine is comparable with Paul’s teach¬
ing in Rom 13:1-7 and Tit 3:1,2. It
is, of course, not to be understood as
compelling compliance with evil. Peters
own words to the Sanhedrin answer this:
“Whether it be right in the sight of God
to hearken unto you more than unto
God, judge ye” (Acts 4:19). 15. With
well doing . . . put to silence the ignor¬
ance of foolish men. Pliny, in his report

975

I PETER 2:16-23

16. As free, and not using your liberty for
a cloak of maliciousness, but as the servants
of God.

17. Honor all men. Love the brotherhood.
Fear God. Honor the king.

1$. Servants, be subject to your masters
with all fear; not only to the good and gen¬
tle, but also to the froward.

19. For this is thankworthy, if a man for
conscience toward God endure grief, suffer¬
ing wrongfully.

20. For what glory is it, if, when ye be
buffeted for your faults, ye shall take it pa¬
tiently? but if, when ye do well, and suffer
for it, ye take it patiently, this is acceptable
with God.

21. For even hereunto were ye called: be¬
cause Christ also suffered for us, leaving us
an example, that ye should follow his steps:

22. Who did no sin, neither was guile
found in his mouth:

23. Who, when he was reviled, reviled not
again; when he suffered, he threatened not;
but committed himself to him that judgeth
righteously:

to Trajan about the Christians in Pontus
and Bithynia, two of the provinces men¬
tioned in 1:1, speaks of the “crimes
clinging to the name” of Christian. Al¬
though comingr at a considerably later
time (c. a.d. 112), this is illustrative of
the ignorant and unfair way in which
a group of people may be assumed to be
criminal. The answer of a good life
would be the best defense.

16. As free. Spirit-impelled self-con¬
trol is the only lasting basis of freedom:
“If ye be led of the Spirit, ye are not
under the law” (Gal 5:18). But as the
servants (slaves) of God. The man wholly
mastered of God is truly free. God then
works in such a one the willing and the
doing of His good will. It is this God-
implanted love for His way that makes
Christ's yoke easy. His burden light.

17. Honour . . . love . . . fear. Here
is expressed self-abnegation and willing¬
ness to give to each nis due. The word
for honor is related to the word “pre¬
cious,” and suggests the Christians high
regard for human personality. The word
for love indicates the divinely given
agape of I Cor 13. This was the love
with which Christ had twice challenged
Peter in Jn 21:15,16, a challenge from
which honest Peter swerved with the re¬
ply, “I love (Gr., philo, "to love hu¬
manly”) thee.”

18-20. Servants, be subject . . • also
to the froward. The Spirit-filled man is
enabled to meet demands unreasonable,
yes, quite impossible on any other basis.
“Love your enemies,” “turn the other
cheek”—these are encompassed only
through the complete mastery of him
who prayed for his crucifiers, “Father,
forgive them.” This is thankworthy. Re¬
ward begins where the reasonable ends.
He who serves God without transcend¬
ent divine love builds wood, hay, and
stubble. What glory is it ... ? Com¬
pare Jesus' questions in Lk 6:32-36.
Acceptable with God. The word accept¬
able is the Greek charis, which has a
beautiful double force of “grace” and
“favor.” It can give the sense, “When
ye do well, and suffer . . . patiently, this
is grace with God” or “this is favor with
God.”

21-23. Christ also suffered. Here, of
course, is the personification of divine
love. Here is our pattern. Who did no
sin. Hence all punishment and indignity
to him was without reason. Who . . .
reviled not again . . . but committed
himself. Here is the perfect fulfillment

976

I PETER 2:24 -3:6

24. Who his own self bare our sins in his
own body on the tree, that we, being dead to
sins, should live unto righteousness: by
whose stripes ye were healed.

25. For ye were as sheep going astray; but
are now returned unto the Shepherd and
Bishop of your souls.

CHAPTER 3

LIKEWISE, ye wives, be in subjection to
your own husbands; that, if any obey not the
word, they also may without the word be
won by the conversation of the wives;

2. While they behold your chaste conver¬
sation coupled with fear.

3. Whose adorning, let it not be that out¬
ward adorning of plaiting the hair, and of
wearing of gold, or of putting on of apparel;

4. But let it be the hidden man of the
heart, in that which is not corruptible, et>en
the ornament of a meek and quiet spirit,
which is in the sight of God of great price.

5. For after this manner in the old time
the holy women also, who trusted in God,
adorned themselves, being in subjection unto
their own husbands:

6. Even as Sarah obeyed Abraham, calling
him lord: whose daughters ye are, as long as
ye do well, and are not afraid with any
amazement.

of the principle seen in Rom 12:19,20:
“Vengeance is mine . . . saith the Lord.
Therefore if thine enemy hunger, feed
him.” Here is perfect love for God and
man. 24. Who . . . bare our sins in his
own body. Peter reminds his readers
that this was done for them. That we,
being dead to sins, should live unto
righteousness. He implies that Christ’s
death was more than an example. By
sharing his cross they will share his
triumphant life. By whose stripes . . .
Selwyn (The First Epistle of St Peter y
p. 95) calls attention to three strands
in St. Peters thought about the atone¬
ment: the paschal lamb “without blemish
and without spot” (1:19), the suffering
servant of Isa 53, “by whose stripes ye
were healed,” and the scape goat, who
his own self bare our sins in his own
body on the tree.” 25. For ye were as
sheep . . . but . . . Peter has been urging
upon his readers a sharing of Christ’s
sufferings. Even as He commanded (Lk
14:27, etc.), they are to follow Him,
taking up the cross. But they have al¬
ready made an initial step in this sharing
of the cross; once wayward sheep, they
have been converted to the Shepherd
and Bishop (caretaker) of their souls.

3:1-6. Likewise, ye wives. Leaving the
implications of holiness for slaves, Peter
addresses the married women. These he
directs, Be in subjection to your hus¬
bands (cf. Eph 5:22; Col 3:18). The
rule of divine love is still the background.
The husband is recognized as leader in
the home, and the wife’s chaste con¬
versation, her prudent and self-controlled
conduct in the home, will win some to
Christ. She is not to seek attention by
the artificialities of coiffure, jewelry, or
ostentatious dress, but to be distinguished
by that meek and quiet spirit so rare
in the world and so prized by God. The
wives of the patriarchs are seen as ex-
amples of this deportment (v. 5). Ap¬
parently gaudy and showy adornment is
viewed as contrary to the spirit of self-
effacement and modesty toward hus¬
bands. The same implication appears in
I Tim 2:9-12. Modesty of woman s dress
is associated with becoming modesty of
deportment. Apparently Christian faith
implies a different standard of dress and
adornment from the world s. Sara is seen
as deferring to Abraham s leadership,
calling him lord (Gen 18:12). Verse 6
reminds these Christian women that they
are adopted daughters of Sara: "Whose
children you became, doing good and

977

I PETER 3:7-15

7. Likewise, ye husbands, dwell with
them according to knowledge, giving honor
unto the wife, as unto the weaker vessel, and
as being heirs together of the grace of life;
that your prayers be not hindered.

8. Finally, be ye all of one mind, having
compassion one of another; love as brethren,
be pitiful, be courteous:

9. Not rendering evil for evil, or railing
for railing: but contrariwise blessing; know¬
ing that ye are thereunto called, that ye
should inherit a blessing.

10. For he that will love life, and see good
days, let him refrain his tongue from evil,
and his lips that they speak no guile:

11. Let him eschew evil, and do good; let
him seek peace, and ensue it.

12. For the eyes of the Lord are over the
righteous, and his ears are open unto their
prayers: but the face of the Lord is against
them that do evil.

13. And who is he that will harm you, if
ye be followers of that which is good?

14. But and if ye suffer for righteousness’
sake, happy are ye: and be not afraid of their
terror, neither be troubled;

15. But sanctify the Lord God in your
hearts: and be ready always to give an an¬
swer to every man that asketh you a reason
of the hope that is in you, with meekness and
fear:

not being subject to inordinate fear.”

7. Likewise, ye husbands. Passing now
to the implications of holiness in the hus¬
band, Peter enjoins that the marriage
relationship be seen in terms of considera¬
tion, according to knowledge. Here is the
opposite of selfishness. Giving honour un¬
to the wife. The word for giving (Gr.,
aponemd) indicates a deliberate assign¬
ment, a purposeful channeling of honor
(related to precious”) to the wife, who
is in God's grace an equal heir. That
your prayers be not hindered. Feelings
of resentment, growing from selfish con¬
duct in the home, make effective prayer
impossible. Effective prayer must be
"without wrath” (I Tim 2:8).

8,9. Be ye all of one mind. This re¬
calls the "one accord” of Pentecost, or
Paul’s injunctions to the Philipplans to
be “in one spirit” (Phil 1:27) and "like-
minded, having the same love, being
of one mind, of one spirit” (Phil 2:2),
followed closely by his gripping outline
of the mind of Christ. Peter s catalog of
accompanying graces reads like the gra¬
cious selr-effacing aspects of the fruit
of the Spirit (Gal 5:22,23) or of the
"wisdom that is from above” (Jas 3:17).

10-12. For he that will love life. The
apostle cites Ps 34:12-16 in substantia¬
tion of his teaching that this Spirit-di¬
rected and empowered way of self-empty¬
ing is really the life of blessing, the
outcomes of which are guarded by the
Lord, whose eyes . . . are over the right¬
eous, and his ears . . . open unto their
prayers. 13. Who . . . will harm you
. . . ? This reminds us of Paul’s post¬
script to the description of’ the fruit of
the Spirit—“against such there is no law”
(Gal 5:23). As a general principle, allow¬
ing for exceptions occasioned by the
adversary’s wrath, people are not pun¬
ished for doing good. This very principle
assures that undeserved suffering will not
continue long.

D. Victory in Unjust Suffering. 3:14-

22 .

14,15 a. But ... if ye suffer for right¬
eousness* sake, happy (blessed). This
beatitude, of course, recalls our Lord’s
beatitude in Mt 5:11,12. Peter then cites
God’s words to Isaiah (8:12,13), the
complete passage reading, "Neither fear
/e their fear, nor be afraid. Sanctify the
]L,ord of hosts himself; and let him be
/our fear, and let him be your dread."
This again brings to mind Christ’s warn¬
ing as to whom to fear (Mt 10:28).

978

I PETER 3:16-20

16. Having a good conscience; that,
whereas they speak evil of you, as of evil¬
doers, they may be ashamed that falsely ac¬
cuse your good conversation in Christ.

17. For it is better, if the will of God be
so, that ye suffer for well doing, than for evil-
doing.

18. For Christ also hath once suffered for
sins, the just for the unjust, that he might
bring us to God, being put to death in the
flesh, but quickened by die Spirit:

19. By which also he went and preached
unto the spirits in prison;

20. Which sometime were disobedient,
when once the long-suffering of God waited
in the days of Noah, while the ark was a pre¬
paring, wherein few, that is, eight souls were
saved by water.

There was real danger of defection in
the face of death. Pliny describes how
curdy the alternative was given to the
Christians to curse Christ or die^ and
how not a few turned back. Peter’s at¬
titude here is not so quick and confident
as it was when he told his Lord, “Though
all men shall be offended because of
thee, yet will I never be offended” (Mt
26:33).

15 b,16. Be ready always to give an
answer* The attitude depicted is one of
meekness and fear, yet of readiness.
This, too, is a Spirit-given quality. Re¬
call Christs admonition: “Whatsoever
shall be given you in that hour, that
speak ye; for it is not ye that speak but
the Holy Ghost” (Mk 13:11). Recall the
unanswerable apologetics of Stephen
(Acts 6:10) and Paul (Acts 24:25; 26:24-
28). Having a good conscience. As above,
probity of life is seen as the basic de¬
fense. 17,18. It is better. ... For Christ
also hath once suffered for sins, the just
for the unjust. God-permitted suffering
for welldoing is in prospect. Christ is
again brought forward as the example
(cf. 2:24), the outcome of whose suffer¬
ing was reconciliation of lost men. to
God, along with his own vindication
through his resurrection by the Holy
Spirit’s power. , v _

19,20. By which (i.e., the Spirit) also
he went and preached. Here follows a
digression the interpretation of which is
obscure. Some scholars, of whom Lange
is an example, contend that the only
straightforward and natural inference
here is that Christ, after his ^crucifixion,
descended into Hades and “proclaimed
to these spirits in the prisons of Hades
the beginning of a new epoch of grace
(j. P. Lange, Commentary on the Holy
Scripture , IX, p. 64). He avers that no
doubt many were saved because of this
second chance. This view raises the dif¬
ficult question as to why, of all unbe¬
lievers, the antediluvians were granted
this reprieve, and raises the possibility
(which is contrary to the clear teaching
of the NT) that other sinners unrepent¬
ant at death would have a later chance
to believe on Christ. Some take the view
that Christ’s preaching in Hades was
condemnatory, but this is not the usual
implication of the Greek word, which
means to herald , announce , and is often
used with the Gospel. John Owen, Cal¬
vin’s translator and editor (John Calvin,
Commentaries on the Catholic Epistles ,
p. 116, note), cites the explanation
adopted by Beza, Doddridge, Macknight,

979

I PETER 3:21 - 4:1

21. The like figure whereunto even bap¬
tism doth also now save us, (not the putting
away of the filth of the flesh, but the answer
of a good conscience toward God,) by the
resurrection of Jesus Christ:

22. Who is gone into heaven, and is on
the right hand of God; angels and authorities
and powers being made subject unto him.

CHAPTER 4

FORASMUCH then as Christ hath suffered
for us in the flesh, arm yourselves likewise
with the same mind: for he that hath
suffered in the flesh hath ceased from sin;

and Scott, that the time of the action
was in the ministry of Noah, when Christ
by the Spirit (“by which”) preached
through Noah to the wicked who at
Peter’s later writing were spirits in Hades.
And all this while the longsuffering of
God waited, delaying the flood. The ref¬
erence to the time spent in building
the ark seems to corroborate this inter¬
pretation. Reference to the small num¬
ber of those saved would encourage the
“little flock” in Asia.

21. Baptism doth also now save us.
The variant by which (Gr,, hd), that
is, “by water,” is preferred for the be¬
ginning of this sentence. We read, then,
“by which (water) baptism, as an
anti-type, now saves us —not the put¬
ting off of the dirtiness of the physi¬
cal flesh but the asking after” (better
than “answers of”) “a good conscience to¬
ward God.” Compare Heb 10:22. The
meaning seems to be that water baptism
symbolizes spiritual cleansing. The con¬
nection of water baptism and the baptism
of the Spirit with cleansing is every¬
where apparent in the Scripture, relat¬
ing to the sharing of Christs death and
his resurrection power. Those who be¬
lieve in baptismal regeneration will per¬
haps be inclined to make something of
the verb save here. Others will aver that
it is the cleansing of the heart, not the
outward ceremony, which saves. 22. Who
is gone into heaven. Resuming the theme
of Christ’s resurrection, left after verse
18, Peter mentions our Lords present
triumph and recognition as a strong en¬
couragement to the godly who follow
their Master in suffering, Selwyn makes
a point of the fact that the early Chris¬
tians often solemnized baptism at Easter
time. He feels that the reference to
baptism in verse 21, as well as the several
allusions to Christ’s sufferings, resurrec¬
tion, and second coming, indicate that
I Peter was written as an Easter epistle
(op. cit. y p. 62).

IH. The Spiritual Significance of Suf¬
fering. 4:1-19.

A. Physical Suffering a Type of Death
to the Flesh Life. 4:1-6.

la. As Christ hath suffered . . . arm
yourselves ... with the same mind. Philip-
pians 2:5 uses the verbal form of “mind”
and urges, “Be minded the same.” The
thought here is very similar. A different
Greek word is used, suggesting the in¬
dividuality of both Peter and Paul. Christ

980

I PETER 4:2-6

2. That he no longer should live the rest
of his time in the flesh to the lusts of men,
but to the will of God.

3. For the time past of our life may suffice
us to have wrought the will of the Gentiles,
when we walked in lasciviousness, lusts, ex¬
cess of wine, revelings, banquetings, and
abominable idolatries:

4. Wherein they think it strange that ye
run not with them to the same excess of riot,
speaking evil of you:

5. Who shall give account to him that is
ready to judge the quick and the dead.

6. For, for this cause was the gospel
preached also to them that are dead, that
they might be judged according to men in
the flesh, but live according to God in the
spirit.

is seen as the believer’s example and
empowerment for us in suffering. 1 h,

2. He that hath suffered in the flesh
hath ceased from sin. Peter is how look¬
ing at death as encountered by man (cf.
Rom 7:1-4), freeing him from all desire
and commitment of sin. He immediately
drives the spiritual parallel. He who has
shared Christ’s cross no longer is . alive
to the pull of sin through the ordinary
human desires, bdt is alive only to the
pull of God’s will (Gal 6:14).

3,4. The time past of our life may
suffice. Literally, sufficient the bygone
time to have wrought the will of the
Gentiles. Then follows a catalog of the
ugly sins observable outside of ( Gods
grace. This reminds one of Pauls enu-
meration of the works of the flesh
in Gal 5:19-21. They think it strange ...
speaking evil. The changed lives of the
believers mark them as strange, almost
as “foreigners,” bringing to the heathen
condemnation and a self-defensive and
contemptuous defamation of the Chris¬
tians. 5. Who shall give account. But it
is to God and not to men that such are
answerable. And God’s judgment will
apply both to those now living and to
those now dead. Dependent upon ones
treatment of verse 6, this judgment may
be considered both a vindication of be¬
lievers and a condemnation of unre¬
pentant sinners. In the OT, particularly
in the Psalms, judgment is often seen
as vindication for the righteous.

6. The gospel preached also to them
that are dead. Some connect this with
3:19,20. Lange sees both passages as re¬
ferring to a postcrucifixion evangeliza¬
tion of the unbelieving antediluvians by
Christ, a further offer of salvation doubt¬
less accepted by many of them. There
are various other shades of interpreta¬
tion. To us there seems to be solid merit
in the suggestion of Scott, as modified
by John Owen (op. cit., p. 127), whose
sense is: “With this end in view (i.e.,
the final judgment just mentioned) was
the gospel preached also to those (mar¬
tyrs) now dead, that they might be (as
they were) judged in the flesh (and con-
demned to martyrdom) after the fashion
of men, but might live in the Spirit ac¬
cording to God” Here then is the
teaching that, in view of final judgment,
the martyred dead are better off than the
unbelieving Gentiles of verse 3.

B. The “Crucified Life” Characterized
by Divine Love. 4:7-11.

981

I PETER 4:7-14

7. Bui the end of all things is at hand: be
ye therefore sober, and watch unto prayer.

8. And above all things have fervent char¬
ity among yourselves: for charity shall cover
the multitude of sins.

9. Use hospitality one to another without
grudging.

10. As every man hath received the gift,
even so minister the same one to another, as
good stewards of the manifold grace of Cod.

11. If any man speak, let him speak as the
oracles of God; if any man minister, let him
do it as of the ability which God giveth; that
God in all things may be glorified through
Jesus Christ: to whom be praise and domin¬
ion for ever and ever. Amen.

12. Beloved, think it not strange concern¬
ing the fiery trial which is to try you, as
though some strange thing happened unto
you:

13. But rejoice, inasmuch as ye are partak¬
ers of Christ's sufferings; that, when his gloiy
shall be revealed, ye may be glad also with
exceeding joy.

14. If ye be reproached for the name of
Christ, happy are ye; for the Spirit of glory
and of God resteth upon you: on their part
he is evil spoken of, but on your part he is
glorified.

7. The end ... is at hand. With the
focus still on the Judgment, the apostle
enjoins an attitude of self-control (be ye
therefore sober), and calmness (better
than watch) and recourse to prayer,
8. Have fervent (intense) charity. Here
again is divine love (Gr., agape) as in
I Corinthians 13, love which overlooks
the sins and wrongs of others. 9. Here
is a love which uses hospitality . . .
without grudging. Literally, loving of
guests without murmuring. There is here
a giving of self and substance gladly.

10. As every man hath received . . .
so minister. The “gift” received is a
charisma , a grace, which makes its pos¬
sessors stewards of the manifold grace
of God. This grace is to be minister [ed]
(Gr., diakoneo; cf. “deacon”) to others,
the best method also for its continued en¬
joyment by the original possessor. Here
again is loving sharing ot spiritual bless¬
ings. 11. If any man speak. The apos¬
tle extends the idea of stewardship in¬
troduced in verse 10. The speaker in the
church must be careful to present Gods
sayings (Gr., logia), not his own. The
caretaker (AV, minister; Gr., deacon)
must serve in the strength (better than
AV ability) which God abundantly sup-

S lies. Always the end in view must be
lat God in all things may be glorified
through Jesus Christ. Here Peter inserts
a benediction, himself giving glory to
God as he has just enjoined.

C. The Fires of Persecution Seen as
Purifying. 4:12-19.

12. Think it not strange concerning
the fiery trial. Peter warns his readers
against being taken by surprise, apparent¬
ly indicating a test more severe than any
they had yet experienced. This verse
well befits the Neronian persecution,
when Christians were nightly burned as
torches in the emperors gardens. Peter,
in Rome, feared that soon this virulence
would spread to the provinces. 13. Re¬
joice . . . partakers of Christ's sufferings.
Here was that physical sharing of Christ's
cross for which the spiritual sharing
(2:24) was an adequate preparation. The
admonition to joy recalls Jesus' words in
Mt 5:12. When his glory shall be re¬
vealed. Or, in the unveiling (Gr., apoca-
lypsis) of his glory. A “better resurrec¬
tion” (Heb 11:35) was in prospect for
them.

14. Reproached for the name* of
Christ, happy (blessed). Here is another
beatitude. The spirit of...God resteth (is

982

I PETER 4:15-5:6

15. But let none of you suffer as a mur¬
derer, or os a thief, or os an evildoer, or as a
busybody in other men’s matters.

16. Yet if any man suffer as a Christian,
let him not be ashamed; but let him glorify
God on this behalf.

17. For the time is come that judgment
must begin at the house of God: and if it first
begin at us, what shall the end be of them
that obey not the gospel of God?

18. And if the righteous scarcely be saved,
where shall the ungodly and the sinner ap¬
pear?

19. Wherefore, let them that suffer ac¬
cording to the will of God commit the keep¬
ing of their souls to him in well doing, as
unto a faithful Creator.

CHAPTER 5

THE elders which are among you I exhort,
who am also an elder, and a witness of the
sufferings of Christ, and also a partaker of
the glory that shall be revealed:

2. Feed the flock of God which is among
you, taking the oversight thereof, not by
constraint, but willingly; not for filthy lucre,
but of a ready mind;

3. Neither as being lords over God’s heri¬
tage, but being ensamples to the flock.

4. And when the chief Shepherd shall ap¬
pear, ye shall receive a crown of glory that
fadeth not away.

5. Likewise, ye younger, submit your¬
selves unto the elder. Yea, all of you be sub¬
ject one to another, and be clothed with hu¬
mility: for God resisteth the proud, and
giveth grace to the humble.

6* Humble yourselves therefore under the
mighty hand of God, that he may exalt you
in due time:

pausing) upon you. God stands with his
martyrs. The Holy Spirit ministers special
grace. Recall Stephen’s dying radiance
(Acts 6:15; 7:55). While men gnash and
blaspheme, the martyr’s serenity glorifies
his God. 15. Let none . . . suffer as a
murderer. Peter warns against sin, which
nullifies the witness of suffering. 16. If
... as a Christian. Pliny, writing later,
speaks of a punishment because of the
4 name itself” (i.e., “Are you a Christian?”).
Under such circumstances, Peter enjoins,
Let him not be ashamed; but let him
glorify God in this name (ASV, better
than AV, on this behalf).

17,18. Judgment must begin at the
house of God. Alluding perhaps to Ezk
9:6, the apostle regards these persecu¬
tions as a divinely permitted purging of
the suffering believers, and as a har¬
binger of awful doom to the ungodly
(cf. Lk 23:28 ff.). 19. Let them that
suffer . . . commit. Let them rest then-
case with their Maker, even as did Christ
(2:23). To do so betokens the calmness
of that divinely implanted love that casts
out fear (cf. I Jn 4:18).

IV. Divine Love as a Guide in Church
Life. 5:1-14.

A. Elders To Rule in Love. 5:1-7.

1. But this dying grace is also a won¬
derful principle for living. Peter addresses
the elders. He calls himself also an elder,
and a witness (Gr., martys , “martyr”)
of the sufferings of Christ, and a sharer
of the coming glory. 2-4. Feed the flock.
Does not this recall Christ’s words to
Peter, “Feed my sheep”? (Jn 21:15-17)
Perhaps the ministerial designation 'pas¬
tor” (shepherd), as applied to “elders”
may have come from here. Not by con¬
straint (forcibly) but willingly (by con¬
sent) according to God (added by certain
good MSS); not greedily but with a free
will; neither as being lords over (lording
it over) the premises (more accurate than
AV Gods heritage) but as examples
(types) of the flock. When the chief
Shepherd shall appear. This recalls our
Lord’s discourse on the good shepherd
(Jn 10:1-16), doubtless heard by Peter.
Christ shall bestow upon his undershep¬
herds the unfading crown of glory (RSV).

5-7. Likewise, ye younger, submit. The
spirit of the elders is to be loving and
deferential, an example making it easy
and natural for the younger to follow.
All are to be clothed (girded about) with
humility, and thus to expect God’s grace,

983

I PETER 5:7-12

7. Casting all your care upon him; for he
careth for you.

8. Be sober, be vigilant; because your ad¬
versary the devil, as a roaring lion, walketh
about, seeking whom he may devour:

9. Whom resist steadfast in the faith,
knowing that the same afflictions are accom¬
plished in your brethren that are in the
world.

10. But the God of all grace, who hath
called us unto his eternal glory by Christ
Jesus, after that ye have suffered a while,
make you perfect, stablish, strengthen, settle
you .

11. To him be glory and dominion for
ever and ever. Amen.

12. By Silvanus, a faithful brother unto
you, as I suppose, I have written briefly, ex¬
horting, and testifying that this is the true
grace of God wherein ye stand.

which is both the cause and the result of
humility. Peter quotes Prov 3:34 (LXX)
in support of this teaching (cf. Jas 4:6),
and reinforces his admonition to humility
(cf. Jas 4:10). It is the graciously humble
who may relax, casting all your care upon
him; for he careth for you (it concerns
him for you).

B. The Devil To Be Resisted Through
Divine Grace. 5:8-11.

8,9. Be sober (calm), be vigilant
(watchful) . . . your adversary (opponent
in a lawsuit) ... as a roaring lion, walk¬
eth about, seeking whom he may devour
(closer, someone to devour). This passage
may well be a veiled reference to Nero
or to his amphitheater with its lions. Seen
behind all is a personal devil. Whom
resist. Compare Jas 4:7. Christian de¬
termination triggers divine counterforce.
And the knowledge that the members of
the brotherhood throughout the world
share the same kinds of afflictions tends
to make the hard-pressed Christians sted-
fast in the faith.

10. But the God of all grace. Peter has
enjoined upon them the graces consistent
with their calling. He now commits them
to the God of all grace who hath called
us unto his eternal glory by Christ Jesus.
This closing mention of God's call re¬
minds us of his opening thought of their
election (1:2). This glory, again, is to be
after ... ye have suffered a while. The
verbs which follow are simple futures:
shall fit you out completely (or, make
you what you ought to be), shall fix you
firmly (Christ's word used to Peter,
“Strengthen thy brethren," Lk 22:32),
shall fill you with might, shall put you
upon a firm foundation.

11. To him be . . . dominion for ever
and ever (to the ages of the ages). Peter
closes his message with a benediction.

V. Closing Salutations and Benediction.

5:12-14.

12. By Silvanus ... I have written.
Some argue that Silvanus was only the
courier, but this statement seems broad
enough to suggest the probability that Sil¬
vanus — generally agreed to have been
the Silas of Paul's second missionary
journey — actually served as a secretary
in the writing of I Peter. This is the true
grace of God wherein ye stand. The
apostle thus sums up the matter of his
encouragement and witness to his readers.

984

I PETER 5:13-14

13. The church that is at Babylon,
elected together with you, saluteth you; and
so doth Marcus my son.

14. Greet ye one another with a kiss of
charity. Peace be with you all that are in
Christ Jesus. Amen.

13. At Babylon, elected together with
you. Peter here brings greetings from
the fellow elect (feminine gender) in
Babylon. The translators of the AV made
it “the fellow-elect church." Some think
it to have been a greeting from Peter's
wife, a .noble person who accompanied
Peter on his journeys and who, tradition
says, was martyred before her husband.
She would have been well known to
Peters readers. And . . . Marcus my son.
Doubtless an indication that John Mark
was with Peter at the time.

14. Greet ye one another with a lass of
charity (Gr., agape , “divine love”). Peace
be with you all that are in Christ Jesus.
The letter closes on its keynote of divine
love and of peace in Christ, superior to all
opposing forces and considerations.

BIBLIOGRAPHY

(for I and J l Peter)

Bigg, Charles. A Critical and Exegeti-
cal Commentary on the Epistles of St.
Peter and St. Jude (The Internationql
Critical Commentary). Edinburgh: T.
& T. Clark, 1901.

Calvin, John. Commentaries on the
Catholic Epistles. Translated and
edited by John Owen. Grand Rapids:
Wm.' B. Eerdmans Publishing Co., re¬
printed 1948.

Case, S. J. “Peter, Epistles of,” Die -
t ionary of the Apostolic Church.
Edited by James Hastings. Edinburgh:
T. & T. Clark, 1918.

Charles, R. H. (ed.). The Apocrypha
and Pseudepigrapha of the Old Testa¬
ment in English. London: Oxford Uni¬
versity Press, 1913.

Lange, John P. Commentary on the

Holy Scriptures. Translated and edited
by Philip Schaff. Grand Rapids: Zon-
dervan Publishing House, reprint, n.d.

Mayor, Joseph B. The Epistle of St.
Jude and the Second Epistle of St.
Peter. London: Macmillan and Com¬
pany, 1907.

Orr, James (ed.). International Standard
Bible Encyclopedia . Chicago: Howard
Severance Company, 1930. James M.
Gray, “Peter Simon”; William G.
Moorehead, “Peter, The First Epistle
of,” “Peter, The Second Epistle of.”

Selwyn, Edward G. The First Epistle
of St. Peter. London: Macmillan and
Company, 1958.

Tenney, Merril C. “Bible Book of .the
Month: II Peter,” Christianity Today ,
December 21, 1959.

985

THE SECOND
EPISTLE OF PETER

INTRODUCTION

The Writer . At the outset this epis-
. tie, using a slightly different wording
from that in I Peter, claims to be the
writing of Symeon (Symeon appears in
some of the better manuscripts; the AV
has Simon Peter; cf. Acts 15:14), "a
slave and an apostle of Jesus Christ” (II
Pet 1:1). Simply and without affecta¬
tion, the writer again identifies himself
with the apostles (3:2). He is ac¬
quainted with the Pauline writings and
expresses full accord with his “beloved
brother Paul” (3:15,16). He refers to
Christ's transfiguration with the quiet
assurance of an eyewitness. He calls this
letter a “second epistle” (3:1). He de¬
clares that the violent death predicted
for him by his Lord (Jn 21:18) is in
early prospect (II Pet 1:13,14). Here
then, apparently is a claim to authorship
identical with that of I Peter, and cer¬
tainly a claim to identity with St. Peter
the Lord's apostle.

Are there internal difficulties that
compel the honest reader to regard this
as a spurious claim? From earliest times
critics have called attention to a di¬
vergence in style between this epistle
and I Peter. There is in II Peter a lack
of the simplicity and ease of expression
that characterize I Peter. The writer of

I Peter was apparently not a Greek
(e.g., he makes no use of the particle an),
but he had an undoubted feeling for the
correct use of the language. The style of

II Peter does not evince the same fam¬
iliarity with the language medium. It
employs fewer participles than are seen
in I Peter and does not use the men
particle.

This difference in style caused some
of the ancients and some of the reform¬
ers to question the authenticity of II
Peter. Jerome (a.d. 346—420), the

translator of the Vulgate version of the
Bible, while accepting II Peter along
with the other six ‘catholic/ or general,
epistles (Epistle to Paulinius), at the
same time recognized that some scholars
have doubted its genuineness because of
this variation in style (Catalogus Scrip -

torum Ecclesiasticorum). Elsewhere
(Epistle to Hedibia, 120) he explains
this difference as resulting naturally from
Peter's use of different interpreters for
the two epistles.

In the same context he mentions
Paul's use of Titus as an interpreter and
Peter's dictation to Mark of material
for the Gospel which was to bear Mark's
name. To some with a very literalistic
concept of inspiration, the idea of such
an editorial function by Silas (I Pet
5:12), impairs the letter's inspiration
and authority, despite the clear knowl¬
edge that ready scribes have often as¬
sisted the inspired writers (Jer 36:2,4;
Rom 16:22; and the traditional nc*es
following I and II Cor, Eph, Phil, Col,
and Phm). Others have felt that here
is no difficulty; the Holy Spirit helped
Silas to write as He helped Peter to dic¬
tate. The great majority of the historic
church have taken the latter attitude.

Another internal matter which has
been urged against the Petrine author¬
ship of this epistle is the asserted fam¬
iliarity of its writer with the Pauline
epistles, which, together with his ref¬
erence to the authority of Paul's writ¬
ings (II Pet 3:15,16), is taken as an in¬
dication that the NT canon had been
pretty well established by the time II
Peter was written, thus seeming to the
holders of this view to make this epistle
too late to have been the work or the
apostle.

Such a line of reasoning seems gratui¬
tous indeed, for if Peter reached Rome
just two or three years subsequent to
Paul's arrival as a prisoner, he certainly
would have had a natural opportunity
to learn of Paul's epistles and might
conceivably have had fellowship with
Paul himself. Anyway, there seems to
be reasonable evidence that Paul's let¬
ters were copied and circulated from
church to church immediately on their
receipt (see Col 4:16).

One further matter of internal study
should be considered, namely, the sim¬
ilarity of certain statements in II Peter

986

II PETER

to statements in Jude. Three of the most
important parallelisms follow: (1) II
Peter 2:4 and Jude 6 refer to the pun¬
ishment of the fallen angels, an allu¬
sion to a statement in the apocryphal
book of Enoch. (2) II Peter 2:11 and
Jude 9 speak of the unwillingness of
angels to bring a railing accusation
against Satan, the Jude statement ap¬
parently adding an allusion to the
apocryphal Assumption of Moses , where
Satan is represented as claiming the
body of Moses. (3) II Peter 3:3,4 and
Jude 17,18 tell of the coming of scof¬
fers in the last days. II Peter refers to
this as in the future. Jude refers to it
as a present reality, having been prophe¬
sied by the apostles, of whom Peter,
of course, was one.

Dr. Charles Bigg (St. Peter and St.
Jude , pp. 216,217), who accepts the Pe¬
trine authorship of this epistle, argues
convincingly for the priority of II Peter.
It is well to keep in mind, too, that there
are plausible considerations for the early
dating of the epistle of Jude itself. It
is assigned a date as early as a.d. 65,
and those who set its date as late as
a.d. 80 or 90 must reckon with an ac¬
count of Hegesippus (reported by Eu¬
sebius) that two grandsons of Jude were
brought before Domitian, who reigned
a.d. 81—96, these being described as
grown men, horny-handed farmers, at
mat time. Recall that Jude was a brother
of our Lord. The similarities between
II Peter and Jude do not seem to re¬
quire a post-Petrine date for the former.

What, then, of external testimony?
This epistle is not quoted directly in
the Church Fathers prior to the be¬
ginning of the third century, although
there are possible allusions in some of
the earlier writings. Eusebius (Ecclesi¬
astical History 6.14.1), writing about
a.d. 324, says that Clement of Alex¬
andria (who died c. a.d. 213) in his
Hypotyposes had compiled summaries
of all the inspired Scriptures, including
those whose authenticity was contested,
among these the ‘catholic* or general
epistles.

Origen, who died in a.d. 253, al¬
though recognizing the question about
II Peter, accepted the book as genuine.
Origen s friend and pupil Firmilian,
Bishop of Caesarea in Cappadocia a.d.
256, strongly corroborates the Petrine
authorship of II Peter when in a letter to
Cyprian he speaks of one Stephanus as
“gainsaying the blessed apostles Peter

and Paul . . . who in their epistles pro¬
nounced a curse upon heretics and
warned that we shun them” (Cyprian,
Letters, No. 75). It is in II Peter, not I
Peter, that heretics are mentioned.

Eusebius himself, commissioned by the
emperor Constantine to prepare fifty
copies of the sacred Scriptures, refers
to James, Jude, and II Peter as con¬
tested but well known to the majority
of Christians.

Jerome (c. a.d. 346-420), comment¬
ing upon the question of the epistle’s
authenticity, says that the question arises
because of the difference between its
style and that of I Peter, and he offers
the explanation already noted. He him¬
self accepted II Peter and included it
in his Vulgate version of the Bible. It
was recognized by the Council of Lao-
dicea (c. 372), and was formally ac¬
knowledged as belonging to the canon
by the Council of Carthage (397).

This epistle is not found in the
Muratorian fragment, a list of the NT
Scriptures which dates about the end
of the second century. This list is in a
somewhat mutilated condition. As we
now have it, there is no reference to
Hebrews, I or II Peter, James, or III
John. It is conceivable that some or all
of these may have been included in
parts which are missing; but, lacking
these, it is certainly clear from the his¬
tory of the development of the canon
that the Muratorian list was not ac¬
cepted as definitive and final by the
church.

Neither was II Peter included in the
Syriac Bible called the Peshito. The
Old Testament of the Peshito was trans¬
lated very early. The New Testament is
probably the work of Rabbula, bishop
of Edessa in Syria from 411—435. This
version omits II Peter, II and III John,
Jude, and Revelation. It is quite possible
that the earliest New Testament of the
Syrian church omitted all seven of the
‘catholic’ epistles.

Some speculate that because of the
practical and disciplinary emphasis of
these general episues, they may have
been regarded as “un-Pauline” in a re¬
gion where Paul’s name was held in high
esteem because of his personal mem¬
bership in the Antiochean church, and
his championing the freedom of Gen¬
tile believers from Jewish laws at the
Jerusalem council. Others surmise that
the inclusion of references to apoc¬
ryphal writings by some of the gen¬
eral epistles may have caused their re-

987

II PETER

jection by the Christians of the Syrian
church, who were particularly allergic
to the extremes of Jewish angelolbgy
reflected in some of the apocryphal
books.

Perhaps some mention should be made
of the arguments of the British scholar
Joseph B. Mayor (The Epistle of St. Jude
and the Second Epistle of St. Peter), who
regards I Peter as the work of the apostle
whose name it bears but holds II Peter
to be spurious.

He bases his opinion upon internal
rather than external evidence. After re¬
viewing the external evidence, with its
references bearing for and against the
acceptance of the epistle as genuine,
Mayor summarizes by saying, “If we had
nothing else to go upon in deciding the
question of the authenticity of II Peter
except external evidence, we should be
inclined to think that we had in these
quotations ground for considering that
Eusebius was justified in his statement
jhat our epistle “having appeared useful
to many, was respected along with the
other scriptures” (op. cit., p. cxxiv; trans¬
lation ours).'

Mayor sets forth a minute study of vo¬
cabulary differences and lists 369 words
used in I Peter but not in II Peter, and
230 words used in II Peter but not in I
Peter. He finds 100 rather solid words
(practically all nouns and verbs) used
in both epistles. He then, amazingly,
seems to set it down as an argument
against their common authorship that
“the number of agreements is 100 as op¬
posed to 599 disagreements, i.e., the latter
are just six times as many as the former”
(op. cit., p. lxxiv).

How could one possibly expect any
greater vocabulary coincidence in two
short epistles, written several years apart
with different themes, occasions, and set¬
tings? This is argument from silence to
a most precarious degree. Certainly two
short epistles like these would not begin
to tax an intelligent man’s vocabulary.
The very fact that one-sixth of the words
are used in both epistles will certainly
appeal to most persons as an argument
for, rather than against, a common au¬
thorship.

He proceeds to a very scholarly ex¬
amination of the grammar and style of
the two epistles, an area in which their
divergence has been a matter of note
from earliest times, and on which we
have already commented. Mayors con¬
clusion is moderate: “There is not die

chasm between them which some would
try to make out” (op. cit., p. civ). Again,
“The difference of style is less marked
than the difference in vocabulary, and
that again less marked than the difference
in matter, while above all stands the
great difference in thought, feeling, and
character, in one word of personality.”
It should be interjected that differences
in subject matter, thought, and feeling
do not necessarily reflect a different per¬
sonality. The same personality, for dif¬
fering purposes, can write with vastly
differing mood and matter.

Mayor, then, seems to place crucial
weight upon his judgment as to the dif¬
ference in feeling between the two epis¬
tles—a very precarious sort of thing, since
a man’s feeling may vary greatly -from
one occasion to another for any number
of reasons. Beginning at page lxxvi of his
Introduction, he deals with the matter
of reminiscences from the life of Christ
which are to be observed in I and II
Peter. He observes that II Peter shows
fewer of these and that they are “of a
far less intimate nature than those in
(1) Peter” (op. cit., p. lxxvii). He then
proceeds to a discussion in general of the
tender spirit of I Peter, contrasting II
Peter, which he says “lacks that intense
sympathy, that flame of love, which
marks I Peter.”

Mayor carries this same type of criti¬
cism into the references of the two epis¬
tles to the Second Coming and to Noah’s
flood. But is not all this to be expected
fully in view of the different purposes of
the two epistles? I Peter comforts those
who are in suffering; II Peter warns the
believers of spiritual perils and exhorts
them to holiness. Naturally the tone of
the former is tender; of the latter, driv¬
ing. The amazing thing is that with such
differing objectives the appeal is made
to the same basic facts—the centrality of
Christ and the certainty of his second
coming. In this great coming event the
suffering believer receives hope, and the
potential backslider, warning.

As to the mention of Noah’s flood in I
Peter (3:20) with emphasis on God’s
mercy and in II Peter (2:5; 3:6) with
emphasis on God’s judgment (although
II Peter 2:5 also says that God “saved
Noah”), this too fits admirably the dif¬
ferent purposes just mentioned. And the
fact (hat the same illustration is appealed
to in its different facets tends to confirm
the identity of authorship of the two
epistles rather than the contrary.

988

II PETER

Mayor is very fair in setting forth the
whole picture. He proceeds to note, with¬
out any discounting observations, the
agreement of I and II Peter regarding
the spoken and written prophetic word,
observing that in this they agree closely
with the words of Peter in Acts 3:18-21
and of Paul in Acts 26:22,23. He also
pays attention to the close correspond¬
ence of I and II Peter in their idea of
Christian growth (I Peter 2:2; II Peter
3:18). One leaves Mayors discussion of
the authorship of I and II Peter with
the feeling that this scholar has cor¬
roborated rather than weakened the claim
of II Peter to its apostolic authorship.

Why, then, does Mayor reject this
claim? One cannot escape the feeling that
his position is dictated in large measure
by the critical consensus of New Testa¬
ment scholars and especially by the con¬
clusion of Dr. F. H. Chase, whom he
knew personally and quotes frequently,
and whose articles on Peter and Jude in
HDB he terms “by far the best introduc¬
tion known to me on the two epistles
here dealt with” (op. cit p. vii).

Suffice it to say that in these con¬
siderations there seem to be no compel¬
ling reasons for refusing to accept the
claims of II Peter to the authorship of
the apostle whose name it bears.

The Time and Place of the Writing .
The epistle was very possibly written
to the Christians in Asia Minor (3:1)
when the memory of I Peter was still
rather fresh in their minds. If we judge
that I Peter was written from Rome about
a.d. 64, it seems reasonable to regard II
Peter as written from Rome toward the
end of Nero’s reign, say a.d. 67.

The Message of the Epistle. The spe¬
cific burden of Peter’s heart at this time
appears to have been the growth of a
spirit of lawlessness and antinomianism
in the churches, and also an attitude
of skepticism toward Christ’s second
coming. Some feel that the false teachers
described in the epistle were representa¬
tives of the Gnostic heresy in its early
stages.

But while greatly concerned with
the menace of these false teachers, and
speaking with some emphasis to this
point, the apostle realized that the basic
need of his readers was for spiritual up¬
building and strength which would make
them superior to such dangers. He, there¬
fore, both opens and closes his letter with
encouragement to spiritual conquest, in¬
serting his warnings against the false
teachers in the middle chapter of the
three.

OUTLINE

Theme: The imperative of spiritual conquest.

Key Verse: II Peter 3:18.

I. Peter’s readers urged to go forward in grace. 1:1-21.

A. Salutation and prayer for their spiritual advancement. 1:1,2.

B. Reminder of the present reality of their spiritual inheritance. 1:3,4.

C. Challenge to press into its full implications. 1:5-11.

D. Peter’s feeling of responsibility thus to challenge them. 1:12-21.

1. Because of their need of intensified motivation. 1:12.

2. Because of the imminence of his departure. 1:13-15.

3. Because of the complete authenticity of the Gospel. 1:16-21.

II. Peter’s warning against the perils of false teachers. 2:1-22.

A. The inevitability of false teachers. 2:1-3 a.

B. The judgment of the false teachers. 2:3b-9.

C. The characteristics of the false teachers. 2:10-22.

1. Their fleshly self-indulgence and impudence. 2:10-12.

2. Their perversion of Christian conviviality. 2:13,

3. Their moral instability. 2:14.

4. Their crassly selfish motivation. 2:15,1-6.

5. Their spiritual barrenness and blight. 2:17-19.

6. Their basic apostasy. 2:20-22.

III. Christs second coming an imperative to spiritual conquest. 3:1-18.

A. Christ’s coming in glory previously intimated to the readers. 3:1,2.

B. The Second Coming an object of skepticism. 3:3-9.

C. The Second Coming to be catastrophic. 3:10.

D. An incentive to holy living. 3:11-18 a.

IV. The apostolic benediction. 3:18 b.

II PETER 1:1-2

II PETER

CHAPTER 1

SIMON Peter, a servant and an apostle of
Jesus Christ, to them that have obtained like
precious faith with us through the righteous-
ness of God and our Saviour Jesus Christ:

2. Grace and peace be multiplied unto
you through the knowledge of Cod, and of
Jesus our Lord,

COMMENTARY

I. Peter s Readers Urged To Go For¬
ward in Grace 1:1-21.

A. Salutation and Prayer for. Their
Spiritual Advancement. 1:1,2.

1. Simon (Symeon) Peter, a servant
(slave) and an apostle of Jesus Christ.
This epistle clearly sets forth its author¬
ship by the Apostle Peter. The title, slave
and apostle, well illustrates Christs
rule: “He that is greatest among you
shall be your servant” (Mt 23:11). To
them that have obtained like precious
faith with us. The expression like pre¬
cious (in the original a single word mean¬
ing “equally precious”) reminds us at
once of the use in I Peter of the related
words meaning “precious,” “in honor,”
“preciousness or honor” —just one indi¬
cation of the continuity between the two
epistles. Hamack, though denying the
Petrine authorship of both I and II Peter,
held that the person who wrote II Peter
had also authored the opening and
closing parts of I Peter. The apostle here
assigns great value to faith, and why
not? It is the “coin of the realm” in Gods
kingdom. The writer finds the basis for
faith, and its attainment by men in, the
righteousness of God and our Saviour
Jesus Christ. This, of course, is the foun¬
dation of the entire ethical universe. It is
not a theoretical and juridical righteous¬
ness only, but a warm, loving, providen¬
tial righteousness embracing God's entire
redemptive plan. It is only “in the right¬
eousness of God” that faith is possible.
And again, it is through this faith, in¬
creasingly exercised, that God's righteous¬
ness is revealed (Rom 1:17).

2. Grace and peace be multiplied. The
same greeting as used in I Peter, a char¬
acteristically Christian greeting (see com¬
mentary on I Pet 1:2). Through the
knowledge of God, and of Jesus our Lord.
The use here of the Greek word epig -
ndsis (“precise and correct knowledge —
Thayer) is of interest. This epistle con¬
tains strong warnings against false teach¬
ers. Some conclude these ter have been
Gnostics, and use this as an argument for
assigning to II Peter a postapostolic date,
say, during the second century, when the
Gnostic controversy was at its height.
Others, like Bigg, fail to see in die epistle
the sure marks of anti-Gnostic apologetic.
Perhaps there is a reasonable middle
ground. Certainly Gnosticism was a real
issue in apostolic times and in Asia Minor,

990

II PETER 1:3-4

# 3. According as his divine power hath as is witnessed by Paul's Colossian letter,
given unto us all things that pertain unto life addressed largely to this incipient heresy,
and godliness, through the knowledge of him A key word in Colossians is the Greek
that hath called us to glory and virtue: epignosis , ‘precise and correct knowl-

4. Whereby are given unto us exceeding edge,” generally connected with God or
great and precious promises; that by these ye Christ (Col 1:9,10; 2:2; 3:10). The
might be partakers of the divine nature, hav- Gnostics held to a highly intricate and
ing escaped the corruption that is in the extra-Scriptural system of doctrine, giving
world through lust. a great deal of attention to angels and to

ascetic practices, tending to detract from
the godhead of Christ, and withal as¬
suming superior wisdom for their initiates.
The Colossian letter from its beginning
exalts Christ, the center of “all wisdom
and knowledge,” fully identified with
God. This apologetic was doubtless
shared by the other apostles, and may
well be reflected here (as in II Pet 1:3,8;
2 : 20 ).

B. Reminder of the Present Reality of
Their Spiritual Inheritance. 1:3,4.

3. As his divine power hath given un¬
to us all things. Just as Peter opens his
first letter, the aim of which was to
encourage the Christians in their suf¬
ferings, oy reminding them of their great
spiritual wealth, their stake in remain¬
ing true, so he also opens the present
epistle, aimed to brace them against
plausible false doctrine. Those who are
spiritually wealthy have much to lose
by revolution and defection. Through
the knowledge of him. To know Christ
is life itself to a Christian (cf. Jn 17:3).
That hath called us. Again, as in I Peter
(e.g., 1:2), the apostle reminds his read¬
ers that they are a chosen people. To
glory and virtue (generally signifying
excellence). The original here seems to
call for the meaning by his own glory
and virtue. Either translation is possible
and meaningful. ■ It is by Christ s glory
and excellence that we are drawn, and
again these are the end product of the
Christian life.

4. Whereby (through which , i.e.,
through the glory and virtue). The glory
and excellence of Christ, reproduced in
the characters of the saints, and thus
rendered up as an offering to him whose
they are, constitute the all-inclusive goal
of Christian living. Ours is a goal of
character: “We shall be like him” (I Jn
3:2). And in this goal are included all
worthwhile things (cf. Mt 6:33). Are
given. Not the usual word for “give,”
but a more rich and munificent word.

991

II PETER 1:5-7

5. And besides this', giving all diligence, "to endow,” "to furnish with an estate.”

add to your faith virtue; and to virtue. Exceeding great and precious. Literally,
knowledge; the precious and greatest . Again note

6. And to knowledge, temperance; and to the word "precious,” so prominent in I

temperance, patience; and to patience, godli- Peter. Promises. Not the usual term in-
ness . cheating a quiet private agreement, but

7. And to godliness, brotherly kindness; a heraldic word implying emphatic and

and to brotherly kindness, charity. public announcement-a very comfortable

word for those concerned. Partakers of
the divine nature, having escaped the
corruption that is in the world through
lust. On the basis of these publicly de¬
clared divine commitments, the believer
becomes a sharer of that richest of all
treasures, the nature and life of God.
"If any man have not the Spirit of
Christ, he is none of his” (Rom 8:9).
This new life of the Spirit is none other
than "Christ in you.” It requires a yield¬
ing, an obedience, a walk (Gal 5:25).
This new life removes us from the liv¬
ing death of bondage to carnal desire
(Rom 8:11-13).

C. Challenge to Press into the Full
Implications of Their Inheritance. 1:5-
11 .

5-7. And beside this . . . add. Peter
urges these young believers to move on
from step to step in divine grace. He
tells them to bring to bear on their walk
in grace all eagerness. Add to your faith
virtue. "In your faith provide an ample
supply of basic (Christian) excellence.”
This excellence is the quality of one who
diligently practices the basic rudiments
ana implications of his calling. To virtue,
the Christians are urged to add knowl¬
edge. Here is growth in awareness
through study and experience. Next
comes temperance (self-control). This is
the Spirit-aided discipline of the Chris¬
tian soldier. Then patience, the quality
of a veteran’s ability to see beyond cur¬
rent pressures in view of known re¬
sources. In patience the Christian adds
godliness (Gr., eusebeia), a spirit of rev¬
erence and deference to God in all mat¬
ters. In reverence he adds brotherly kind¬
ness (Gr., Philadelphia). Deference to
God and enduement with his love is the
only basis for genuinely altruistic kind¬
ness to fellow men. In brotherly kind¬
ness, charity (Gr., agape , "divine love,”
as in I Cor 13) is the Christian s quest. It
would be amiss to picture these beautiful
graces as compartmentalized and attain¬
able only in their order. No, their pres¬
entation here seems to observe an order
from the more elemental to the more
advanced, but they are all of them facets

992

II PETER 1:8-15

8. For if these things be in you, and
abound, they make you that ye shall neither
be barren nor unfruitful in the knowledge of
our Lord Jesus Christ.

9. But he that lacketh these things is
blind, and cannot see afar off, and hath for¬
gotten that he was purged from his old sins.

10. Wherefore the rather, brethren, give
diligence to make your calling and election
sure; for if ye do these things, ye shall never
faff:

11. For so an entrance shall be ministered
unto you abundantly into the everlasting
kingdom of our Lord and Saviour Jesus
Christ.

12. Wherefore I will not be negligent to
put you always in remembrance of these
things, though ye know them, and be estab¬
lished in the present truth.

13. Yea, I think it meet, as long as I am in
this tabernacle, to stir you up by putting you
in remembrance;

14. Knowing that shortly I must put off
this my tabernacle, even as our Lord Jesus
Christ hath showed me.

15. Moreover I will endeavor that ye may
be able after my decease to have these things
always in remembrance.

of the Spirits work in the life of a be¬
liever, aspects of the glory of the indwell¬
ing Christ, his character shown in the
Christian's character.

8,9. If these things be in you, and
abound. The word translated be in
means “to be under one as a foundation
or basis.” This is implied in regeneration,
in the Spirit s presence in the heart. But
the matter of 'abounding” implies Chris¬
tian growth and the Spirit's fullness or
full control as experienced by believers at
Pentecost and since. Neither . . . barren
(unworking) nor unfruitful. The fruit of
the Spirit, if we rightly apprehend, is
the character of Christ realized in the
Christian. In the description of this fruit
in Gal 5:22,23, divine love (agape) is
mentioned first; and the other graces,
seven in number, are subsumed under
it. These are closely related in their
spirit and tenor to Peter's list above. In
Col 3:14 Paul mentions divine love last
as the comprehensive summation of the
graces, somewhat as does Peter. The
Father is glorified as the believer bears
much fruit (Jn 15:8). In the knowledge
of our Lord. Better, Unto the precise
and correct knowledge of our Lord . This
is a statement of the direction in which
Christian conquest bears. The alternative
is then mentioned. It is blindness and
spiritual myopia, and a weakened sense
of spiritual reality and life.

10. Give diligence (make it your busi¬
ness) to make your calling and election
sure (firm). Here is personal responsi¬
bility with reference to God's call and
choice of them. If ye do (keep on doing)
... ye shall never fall (stumble). Obe¬
dience is not optional in any consideration
of Christian safety. 11* An entrance shall
be ministered unto you abundantly (rich¬
ly). Here is an intimation that heaven's
society will not be classless. Good stew¬
ardship of Christ's riches will bear eter¬
nal proceeds. The Christian, endowed
with wealth through Christ s provision,
invests and saves for future wealth (cf.
I Tim 6:19).

D. Peters Feeling of Responsibility
Thus To Challenge Them. 1:12-21.

12. I will not be negligent to put you
always in remembrance . . * though
ye know . . . and be established. The
sense in the Greek is, “I will be intend¬
ing to remind you always.” Even where
knowledge and establishment exist, there
is need for motivation and exhortation.
13-15. As long as I am in this taber-

993

II PETER 1:16 — 2:3

16. For we have not followed cunningly
devised fables, when we made known unto
you the power and coming of our Lord Jesus
Christ, but were eyewitnesses of his majesty*

17. For he received from Cod the Father
honor and glory, when there came such a
voice to him from the excellent glory, This is
my beloved Son, in whom I am well pleased.

16. And this voice which came from
heaven we heard, when we were with him in
the holy mount.

19. We have also a more sure word of
prophecy; whereunto ye do well that ye take
heed, as unto a light that shineth in a dark
place, until the day dawn, and the day-star
arise in your hearts:

20. Knowing this first, that no prophecy
of the Scripture is of any private interpreta¬
tion.

21. For the prophecy came not in old
time by the wifi of man: but holy men of
God spake as they were moved by the Holy
Chost.

CHAPTER 2

BUT there were false prophets also among
the people, even as there shall be false teach¬
ers among you, who privily shall bring in
damnable heresies, even denying the Lord
that bought them, and bring upon them¬
selves swift destruction.

2. And many shall follow their pernicious
ways; by reason of whom the way of truth
shall be evil spoken of.

3. And through covetousness shall they
with feigned words make merchandise of
you: whose judgment now of a long time
lingereth not, and their damnation slumber-
eth not.

node. Christ, in his postresurrection com¬
missioning of Peter, had intimated that
the apostle would die a martyr's death
(Jn 21:18). This is probably that to which
Peter refers in verse 14. A sense of the
brevity of his tenure adds weight to his
feeling of responsibility for his readers.
After my decease. Peter's epistles would
serve to extend his care and admonition
for his brethren.

16-18. We have not followed cunning¬
ly devised fables . ♦ . but were eyewit¬
nesses. The authenticity of the apostolic
witness urges this reinforcement of it.
Peter here speaks of a previous minis¬
try to these people. This may be a ref¬
erence to his sermon on Pentecost,
when some of them had been present,
or it may refer to labors among them
in Asia Minor. This is my beloved Son.
This reference to the Transfiguration
scene may well have implied a rebuke
to the false teachers who, if Colossians
describes a parallel situation, were in¬
clined toward the adoration of angels,
thus reducing the pre-eminence of Christ.
Since only Peter, James, and John were
present with Christ on the mount, this
also constitutes a reinforcement of the
epistle's claim to Petrine authorship.

19-21. We have also a more sure word
of prophecy. Taken with what is said in
verse 21, the reference of these verses
seems to be to the OT Scriptures. It
is an amazing assessment of the validity
of holy Scripture that Peter declares it
to be more dependable than a voice from
heaven heard with the natural ear. By
implication, here is a rebuke for those
teachers who went far beyond Scripture,
constructing cunningly devised mystical
theories. Holy men of God spake as they
were moved by the Holy Ghost, or
spake from God, being borne along by
the Holy Spirit. This passage strongly
recalls the comment on prophetic inspira¬
tion recorded in I Pet 1:10-12, another
link between the two epistles.

II. Peter’s Warning Against the Perils

of False Teachers. 2:1-22.

A. The Inevitability of False Teachers.
2:1-3 a.

1-3 a. There shall be false teachers
among you. Having just mentioned the
prophets who spoke for God, Peter refers
to the fact that these faced the opposi¬
tion of false prophets. He warns the be¬
lievers (somewhat after the manner of Acts
20:29,30; I Tim 4:1-6; H Tim 3:1-5-

994

II PETER 2:4-9

4. For if God spared not the angels that
sinned, but cast them down to hell, and de¬
livered them into chains of darkness, to be
reserved unto judgment;

5. And spared not the old world, but
saved Noah the eighth person, a preacher of
righteousness, bringing in the flood upon the
world of the ungodly;

6. And turning the cities of Sodom and
Gomorrah into ashes condemned them with
an overthrow, making them an ensample
unto those that after should live ungodly;

7. And delivered just Lot, vexed with the
filthy conversation of the wicked:

8. (For that righteous man dwelling
among them, in seeing and hearing, vexed
his righteous soul from day to day with their
unlawful deeds:)

9. The Lord knoweth how to deliver the
godly out of temptation, and to reserve the
unjust unto the day of judgment to be pun¬
ished:

though the error here seems to have been
in the area of life rather than of doc¬
trine — I Jn 2:18-20; and Jude 3ff.)
against false teachers who were perhaps
even then known by the apostle to be
at work in certain areas of the church.
These would deny the Lord that bought
them; they would gain a following and
cast a shadow on the way of truth. Their
purpose would be mercenary; they would
be motivated through covetousness.

B. The Judgment of the False
Teachers. 2:3b-9.

3 b. Whose judgment . . . lingereth
not Here seems to be an intimation that
these hardened and deliberate heretics
had passed the probationary season of
possible repentance. Their doom was
now inexorable.

4. If God spared not the angels that
sinned. Peter, at the very outset of his
consideration of the false teachers, sets
up a picture of the God of judgment.
This is both encouragement to the faith¬
ful and warning to any inclined toward
apostasy (cf. w. 7-9 below). Chains of
darkness. The reading pits of darkness
(Gr,, sirois or seirois instead of seirais)
seems preferable. Although Peter seems
here to refer to the apocryphal Book of
Enoch, with its elaborate discussion of
the sin of the fallen angels, their reserva¬
tion unto judgment, and finally their
judgment (this verse seems to reflect
Enoch 21), yet there is an absence of
that rather wild and questionable theor¬
izing and intrusion of non-spiritual con¬
cept which is evident even to the casual
reader of Enoch. 5. And spared not the
old world, but saved Noah. Another ref¬
erence to the severity, as well as to the
goodness, of God. 6-8. Turning the cities
of Sodom and Gomorrha into ashes • • .
delivered just Lot. Still another illustra¬
tion of Gods judgeship of his creation.
This reference to Lot s unhappiness with
the developments connected with his
choice of Sodom as a residence, because
of his basic loyalty to God, whether con¬
sidered as reflecting ancient tradition or
as revelatory, is an interesting supple¬
ment to the OT picture of that patriarch.

9. The Lord knoweth how to deliver
• . • and to reserve ... to be punished.
While in the supporting instances, Peter
shows more interest in Gods condemna¬
tion of wickedness than in his vindica¬
tion of righteousness (this because of his
preoccupation with the false teachers),
in this final recapitulation he adduces

995

II PETER 2:10-16

10. But chiefly them that walk after the
flesh In the lust of uncleanness, and despise
government. Presumptuous are they , self-
willed, they are not afraid to speak evil of
dignities.

11. Whereas angels, which are greater in
power and might, bring not railing accusa¬
tion against them before the Lord.

12. But these, as natural brute beasts
made to be taken and destroyed, speak evil
of the things that they understand not; and
shall utterly perish in their own corruption;

13. And shall receive the reward of un¬
righteousness, as they that count it pleasure
to riot in the daytime. Spots they are and
blemishes, sporting themselves with their
own dec$ivings while they feast with you;

14. Having eyes full of adultery, and that
cannot cease from sin; beguiling unstable
souls: a heart they have exercised with cov¬
etous practices; cursed children:

15. Which have forsaken the right way,
and are gone astray, following the way of Ba¬
laam the son of Bosor, who loved the wages
of unrighteousness;

16. But was rebuked for his iniquity: the
dumb ass speaking with man’s voice forbade
the madness of the prophet.

first Gods mercy to his own, a comfort
to the readers. The epistle of Jude paral¬
lels very closely the present discussion
of false teachers and their punishment.
Peter speaks of their activities as being
shortly at hand (“there shall be false
teachers,” 2:1); Jude treats these as pres¬
ent (“there are certain men crept in un¬
awares,” Jude 4).

C. The Characteristics of the False
Teachers. 2:10-22.

10-12. Them that walk after the flesh
. . . and despise government. The picture
is one of fleshly self-indulgence and car¬
nal impudence. Not afraid to speak evil
of dignities. . • . Whereas angels . . •
bring not railing accusation. Peter warns
against rash and self-confident speech,
even as pertaining to evil powers. His
reference to the angels is parallel to that
of Jude 9, which seems to reflect a con¬
test between Michael and the devil, re¬
lated in the Assumption of Moses, an
apocryphal writing known among the
Jews. Peters reference is discreet, caus¬
ing some critical scholars to think that
II Peter followed here the more specific
reference in Jude. Bigg holds the con¬
trary, feeling that Peters statement was
sufficient for his purpose, and that Jude’s
came a little later and particularized
upon it. Speak evil of the things that
they understand not. Their self-assurance
was matched by their ignorance. This
recalls the reference in Col 2:18. The
characteristic of modem liberal’ critical
teachers which amazes one most is their
absolute confidence in their own conclu¬
sions, based upon evidence however tri¬
vial, and involving tremendously impor¬
tant departures from tenets maintained
for centuries by the historic church.

13. Sporting themselves with their
own deteeivings. Peter speaks of an abuse
of Christian conviviality. Always eager
for a good dinner, they make of such
occasions an opportunity for raucous
mirth and continued false teaching. Jude’s
reference to eating together by Chris¬
tians as “feasts of charity” (lit., “your
loves” or “occasions of love,” Jude 12)
sets a far different standard.

14-16. Having eyes full of adultery.
Here is a picture of moral instability
which finds too great a substantiation in
the church today. A heart exercised in
covetousness (ASV)... following the way
of Balaam. It is well known that eager¬
ness for financial remuneration and desire
for the large and popular churches have

II PETER 2:17-3:1

17. These are wells without water, clouds
that are carried with a tempest; to whom the
mist of darkness is reserved for ever.

18. For when they speak great swelling
words of vanity, they allure through the lusts
of the flesh, through much wantonness, those
that were clean escaped from them who live
in error.

19. While they promise them liberty, they
themselves are the servants of corruption: for
of whom a man is overcome, of the same is
he brought in bondage.

20. For if after they have escaped the pol¬
lutions of the world through the knowledge
of the Lord and Saviour Jesus Christ, they
are again entangled therein, and overcome,
the latter end is worse with them than the
beginning.

21. For it had been better for them not to
have known the way of righteousness, than,
after they have known it, to turn from the
holy commandment delivered unto them.

22. But it is happened unto them ac¬
cording to the true proverb, The dog is
turned to his own vomit again; and the sow
that was washed to her wallowing in the
mire.

CHAPTER 3

THIS second epistle, beloved, I now write
unto you; in both which I stir up your pure
minds by way of remembrance:

caused many a modern prophet to for¬
sake the right way and to follow the way
of Balaam. And even in evangelical cir¬
cles, an inordinate concern over financial
return, or carelessness in the use of
funds, has negated the work of some
princes of the pulpit whose words were
irresistibly powerful. The dumb ass . . .
forbad the madness. In the light of eternal
outcomes, the sad folly of such a perver¬
sion of purpose invites the scorn of even
the most simple. Recall that the don¬
key was permitted to see that which
evaded the myopic vision of Balaam “the
seer” (Num 22:25).

17-19. Wells without water.. The basic
condemnation of false doctrine is its ut¬
ter spiritual barrenness. It is this feature
of the movement known as ‘religious lib¬
eralism' that has caused great numbers
of spiritually hungry people to desert cold¬
ly formal churches. It has also finally
given rise to defection from ‘liberalism,
even by intellectuals and scholars. This
defection, known as “neo-orthodoxy,” is
a reactionary movement which, sadly
enough, is still unwilling to own the full
authority of Scripture. Promise them lib¬
erty . . . servants (skives) of corruption.
Theologians of a half century ago were
drinking deep of the heady wine of free¬
dom from the authority of Scripture and
even of God. Said Prof. Walter Rausch-
enbusch, “The worst thing that could
happen to God would be to remain an
autocrat while the world is moving to¬
ward democracy. He would be dethroned
with the rest” (Theology of the Social
Gospel, p. 178). Said Prof. Hugh Hart-
shorne, “We no longer derive our ethi¬
cal standards from established authori¬
ties, whether of church, state, family,^
convention, or philosophical system”
(Jour, of Ed. Soc ., Dec., 1930, p. 202).
Today the nation faces a tremendous
harvest of increased crime and delin¬
quency. The false teachers described by
Peter were themselves examples of spir¬
itual bondage (cf. Jn 8:34).

20-22. Better for them not to have
known. This is a solemn assessment of
the awful responsibility of apostasy, and
it constitutes an implicit warning to the
believers to remain steadfast.

III. Christ's Second Coming, an Im¬
perative to Spiritual Conquest. 3:1-18.

A. Christ’s Coming in Glory Previous¬
ly Intimated to the Readers. 3:1,2.

1. This second epistle. Most naturally

997

n PETER 3;2-7

2. That ye may be mindful of the words
which were spoken before by the holy
prophets, and of the commandment of us the
apostles of the Lord and Saviour:

3. Knowing this first, that there shall
come in the last days scoffers, walking after
their own lusts,

4. And saying. Where is the promise of his
coming? for since the fathers fell asleep, all
tilings continue as they were from the begin¬
ning of the creation.

5. For this they willingly are ignorant of,
that by the word of God the heavens were of
old, and the earth standing out of the water
and in the water:

6. Whefeby the world that then was,
being overflowed with water, perished:

7. But the heavens and the earth, which
are now, by the same word are kept in store,
reserved unto fire against the day of judg¬
ment and perdition of ungodly men.

taken as a reference to I Peter. I stir up
your pure minds. Literally, by a reminder
I wake up your pure minds . The word
pure (Gr., eilicrines), while^ of disputed
derivation, probably means “sun-judged,”
as a vase which, when held up to the
sun, reveals no hidden flaws. As such
flaws were often concealed by skillful
patching with wax, the word is elsewhere
(Phil 1:10) translated by the AV^“sincere”
(Lat., sine cere, “without wax”). Some
take the word to refer, instead, to a
sifting, as of grain.

2. The holy prophets ... us the apos¬
tles. Peter claims a continuity and con-
gruity with die witness of the OT Scrip¬
tures, the principal authentication for
genuine Christian preaching in the
apostolic age, and also with the witness
of his fellow apostles. This incidental
and unaffected claim to aposdeship—as
though the writer realized that it was
welllcnown to all his readers—is a strong
corroboration of the Petrine authorship
of this letter. The Second Coming was
a subject gready relished by the apos-
de. It underlies the exhortation and en¬
couragement of his first letter (e.g., I
Pet 1:5,7,10-13; 4:7,13; 5:1,4). He knew
that his readers were familiar with this
truth.

B. The Second Coming an Object of
Skepticism. 3:3-9.

3,4. There shall come • • • scoffers
. . • Where is the promise of his coming?
It may be questioned whether this is a
further reference to the false teachers of
chapter 2, or simply a statement that
the delay in Christs return would cause
many to abandon and even to scorn the
Church's glorious hope.

5,6. Willingly . . . ignorant. Literally,
this escapes the notice of them willing .
A case of judicial blindness. They did
not want the thing to be true. By the
word of God. Peter goes back to the
dependability and stability of God's word
as demonstrated in creation. Literally, it
consisted in (or by) the word of God.
Whereby (Gr., through which things , i.e.,
through the word of God and the flood
water) the world that then was . . .
perished. God's judging word, like his
creative word, was final. 7. The heavens
and the earth, which are now, by the
same word are kept in store. God's prom¬
ise of fiery judgment upon sinners and
upon the world is to be received respect¬
fully. The apocryphal writings prior to
the Christian era went into considerable

998

II PETER 3:8-11

8. But, beloved, be not ignorant of this
one thing, that one day is with the Lord as a
thousand years, and a thousand years as one
day.

9. The Lord is not slack concerning his
promise, as some men count slackness; but is
long-suffering to us-ward, not willing that
any should perish, but that all should come
to repentance.

10. But the day of the Lord will come as a
thief in the night; in the which the heavens,
shall pass away with a great noise, and the
elements shall melt with fervent heat, the
earth also and the works that are therein
shall be burned up.

11. Seeing then that all these things shall
be dissolved, what manner of persons ought
ye to be in all holy conversation and godli¬
ness,

detail about these matters. Our Lord,
while on earth, spoke of a fiery destiny
for the sinner (e.g., Lk 16:24).

8,9. One day . . . with the Lord.
Peter now comes to the point at which
he is aiming,, namely, that the delay in
Christ’s return, cited by the skeptics, is
no proper basis for doubt as to His com¬
ing. This has already been hinted at in his
reference to the Noahic flood. It, too,
was a long time coming, and its plausi¬
bility was quite belittled by the people
of those days; but it came, exactly as
God had said it would. This is Peters
third reference to Noah (I Pet 3:20; II
Pet 2:5), another nice index of the unity
of I and II Peter. Peter s comment on
the equivalence between one day and a
thousand years with God is a beautiful
statement of God's eternity, his superior¬
ity to time-space limitations (cf. Ps 90:4).
And it is exciting to think how such a
concept contracts the period of waiting
for his return. We accomplish quickly
enough our years of this pilgrimage. But
then, once ‘"with the Lora and freed
from time-space limitations, it is but a
day or two—figured even from apostolic
times—until his kingdom comes with all
its joys. That all should come to repent¬
ance. God's waiting is redemptive in its
purpose; his basic will is that all might
turn from their sin unto him.

C. The Second Coming To Be Catas¬
trophic. 3:10.

10. The day of the Lord will come as
a thief. Despite all apparent delay, God’s
word will again be demonstrated as
valid. That day will come. The sud¬
den, never-expected visit of the night
burglar was a favorite simile with Christ,
taken up by the apostles. The elements
shall melt . . . die earth ... be burned
up. Here may be another allusion to the
Book of Enoch, with its description of
the "mountains of the seven metals” and
their destruction. There seems to have
been a general expectancy among the
religious Jews that there would be an
ultimate fiery cleansing of the earth. This,
of course, looks beyond the reference
of Scripture to the Millennium.

D. An Incentive to Holy Living. 3:11-
18 a.

11,12. What manner of persons ought
ye to be ... ? Just as in his first epistle
(1:14-16), Peter here uses the theme of
the Christians apocalyptic hope as a

999

n PETER 3:12-16

12. Looking for and hasting unto the com¬
ing of the day of God, wherein the heavens
being on fire shall be dissolved, and the ele¬
ments shall melt with fervent heat?

13. Nevertheless we, according to his
promise, look for new heavens and a new
earth, wherein dwelleth rightousness.

14. Wherefore, beloved, seeing that ye
look for such things, be diligent that ye may
be found of him in peace, without spot, and
blameless.

15. And account that the long-suffering of
our Lord is salvation; even as our beloved
brother Paul also according to the wisdom
given unto him hath written unto you;

16. As also in all his epistles, speaking in
them of these things; in which are some
things hard to be understood, which they
that are unlearned and unstable wrest, as
they do also the other Scriptures, unto their
own destruction.

powerful incentive to holiness. Looking
tor and hasting unto the coming of the
day of God. What a picture of “loving
his appearing”! (cf. II Tim 4:8) Not like
those who dread that awful day, those
who, when overtaken, will call for rocks
and mountains to hide them from it (Rev
6:15-17), the Christian eagerly awaits
it. The words hasting unto the coming of
the day of God are capable also of the
translation hastening the coming. . . .
Those who help forward God’s redemp¬
tive work can reasonably feel a partner¬
ship in its denouement.

13. We . . , look for new heavens and
a new earth, wherein dwelleth righteous¬
ness. This had been a theme of the proph¬
ets (e.g., Isa 2:4; 11:6-9; Mic 4:1-5);
it was according to his promise. It was
a hope and vision shared by Abraham
and the patriarchs (Heb 11:10). It is
that which makes Christians of all ages
“pilgrims and strangers.” Compare Paul’s
mention of this in Rom 8:19-25. Like
Lot in Sodom, the Christian cannot but
groan at the prevalence of sin and its
results. The name assigned to Jehovah
by millennial Israel was Jehovah-Tsid-
kenu, “The Lord our Righteousness.”

14. Wherefore ... seeing ... ye look for
such things. A repeated urging of die
Christian’s hope as a motive for careful
and holy living. Be diligent can be read,
make it your business. Peace and holi¬
ness are associated in Heb 12:14. 15.
Account that the longsuffering of our
Lord is salvation. Peter urges upon his
readers the reasonableness of God’s de¬
lays, a theme mentioned before, in verse
9. God waits that he may be gracious.

As our beloved brother Paul . . . hath
written. Peter knew the Pauline letters,
although they were very nearly contem¬
porary with his own. There seems no
reason for interpreting this statement as
indicating that the NT canon was becom¬
ing formalized when this was written.
The phrase our beloved brother seems
to refer naturally to a contemporary. 16.
Which they that are unlearned and un¬
stable wrest, as they do also the other
scriptures. Peter refers to those who
quibbled about the authority of the
Pauline writings as being spiritually illiter¬
ate and undependable. The apostle as¬
signs to the letters of this man who was
his contemporary and who at times had
been critical of him a place among the
other sacred writings. Compare Paul’s
own claim that his injunctions when first
written were the commandments of God
(I Cor. 14:37; I Tim 6:3).

1000

II PETER 3:17-18

17. Ye therefore, beloved, seeing ye know
these things before, beware lest ye also,
being led away with the error of the wicked,
fall from your own steadfastness.

18. But grow in grace, and in the knowl¬
edge of our Lord and Saviour Jesus Christ.
To him be glory both now and for ever.
Amen.

17. Beware lest ye . . . fall from your
own stedfastness. A repeated and final
admonition to faithfulness. Their advance
knowledge gave them an advantage.
Forewarned is forearmed (of. I Thess
5:4). But there was real danger of their
being involved in the error of lawless
men. 18 a. But grow in grace. Life is
never static. One must go forward or
he will go backward. Peter closes upon
the same note with which he began this
epistle (1:5-11), that is, with a challenge
to spiritual conquest through the knowl¬
edge of our Lord and Saviour Jesus
Christ. To know him is to live; to grow
in that acquaintance is to grow in the
Spirit (cf. Phil 3:10).

IV. The Apostolic Benediction. 3:18 b.

18 b. To him be glory both now and
for ever. To Christ, the beginning, the
process, and the fulfillment of our great
salvation, is ascribed eternal praise.

BIBLIOGRAPHY

For bibliography see under I Peter.

THE FIRST EPISTLE
OF JOHN

INTRODUCTION

(to i, n,

The Life of John . The apostle’s life
divides itself into two periods. The first
concludes with his departure from Jeru¬
salem some time after the ascension of
Christ, and the second continues from
that time to his death. John was evidently
much younger than Jesus. He may
have been bom in Bethsaida (Jn 1:44).
The son of Zebedee and Salome, he ap¬
parently came from a fairly well-to-do
family; for they had servants (Mk 1:20),
his mother helped with the financial sup¬
port of Christ (Mk 15:40,41), and John
knew the high priest, who was chosen
from the upper classes (Jn 18:15). His
younger brother was James. Though John
probably did not attend the rabbinical
schools (Acts 4:13), his religious training
in his Jewish home would have been
thorough.

Galileans were industrious and hardy
men of action and John was no exception.
Though artists have pictured him as an
effeminate person, the Bible describes him
quite differently. He was known as one of
the “sons of thunder” (Mk 3:17), who on
occasion acted in bigotry (Mk 9:38; Lk
9:49), vindictiveness (Lk 9:54), and
scheming (Mt 20:20,21; cf. Mk 10:35). It
was the power of Christ that changed this
typical Galilean into “the apostle of love.”

How long John remained in Jerusalem
after Pentecost is uncertain. He was evi¬
dently not there when Paul first visited
the city (Gal 1:18,19), although he may
have been there later as one of the mem¬
bers of the council (Acts 15:6). The evi¬
dence that he spent the latter part of his
life in Asia Minor, and chiefly at Ephesus,
is too strong*to be shaken by other con¬
jectures. Justin Martyr (Dialogue with
Trypho , LXXXI), Irenaeus (Eusebius
Ecclesiastical History V. xx. 4,5), Poly¬
crates (Ibid. V. xxiv. 3), and the strong
inference of The Apocalypse that it was
written by a church leader in Asia Minor
all attest to this fact. Extra-Biblical litera¬
ture is replete with accounts of John’s
activities during this period, the most
famous stories being about Cerinthus in

HI John)

the bath and a voung lad (one of the
apostle s converts) who became a bandit
and was later restored to the church (cf.
A. Plummer, The Gospel According to
S. John, Cambridge Greek Testament ,
pp. xvii,xviii).

John is best known as “the apostle of
love,” but he was also a stem man who
even in his later years was intolerant of
heresy. Both these aspects of his character,
sternness and love, are prominently dis¬
played in the First Epistle. Intense is the
single word that best describes the man.
In actions, in love for the brethren, in
condemnation of heresy, John was the in¬
tense apostle.

The City of Ephesus . Ephesus, Johns
home during his later life, is situated in a
fertile plain near the mouth of the Cays-
ter River. In Pauls day it was a center
of trade, both of the eastern Aegean re¬
gion and of that which passed through
Ephesus from the East. Since the city w&s
the capital of the province of Asia Minor,
the Roman proconsul resided there. Dem¬
ocratic assemblies were allowed the peo¬
ple of Ephesus (Acts 19:39). Christianity
came to the city about 55 through the
ministry of Paul, and he wrote a circular
letter to Ephesus and other churches
about eight years later. Before John went
to the city, many had labored there for
the cause of Christ (Aquila and Priscilla,
Acts 18:19; Paul, Acts 19:3-10; Trophi¬
mus, Acts 21:29; the family of Onesi-
phorus, II Tim 1:16-18; 4:19; and Timo¬
thy, I Tim 1:3).

Morality in Ephesus was low. The
magnificent temple of Diana, with its 127
columns 60 feet high surrounding an
area 425 by 220 feet, was like a magnet
drawing people to the Ephesian cesspool.
It was a house of prostitution in the name
of religion. And yet in spite of the iniqui¬
tous idolatry of that place, it was a Mecca
or Rome of religious worship, and die
people delighted to. call themselves
temple-keepers” of the great Diana (Acts
19:35).

1002

I JOHN

Gnosticism. Gnosticism, a philosophy of
existence or being, in its early form was
making inroads into the Asia Minor church
of John's day. It involved speculations
concerning the origin of matter and how
human beings can be free from matter.
The name is Greek, but its main elements
were Greek and Oriental; Jewish and
Christian features were added to the mix¬
ture. In particular. Gnosticism held that
knowledge is superior to virtue, that the
nonliteral sense of Scripture is the true
meaning and can be understood only by a
select few, that evil in the world precludes
Gods being the creator, that the In¬
carnation is incredible because deity can¬
not unite itself with anything material-
such as a body, and that there is no resur¬
rection of the flesh. This teaching resulted
in Docetism, asceticism, and antinomian-
ism. Extreme Docetism held that Jesus
was not human at all but was merely a
prolonged theophany, while moderate
Docetism considered Jesus the natural
son of Joseph and Mary, upon whom
Christ came at the time of baptism. Both
forms of heresy are attacked Dy John in
the First Epistle (2:22; 4:2,3; 5:5,6).
Some Gnostics practiced asceticism be¬
cause they believed all matter to be evil.
Antinomianism, or lawlessness, was the
conduct of others, since they held knowl¬
edge to be superior to virtue (cf. 1:8;
4:20). John's principal answer to these
Gnostic errors is to emphasize the Incarna¬
tion and the ethical power of the example
of the life of Christ.

The Authorship of the Epistles. The
question raised concerning the authorship
of First John is whether the John who
wrote both the Gospel and the Epistle
was really John the son of Zebedee or
John the elder. Literature mentions a
presbyter John in Ephesus, and some have
been led to conclude that John the son
of Zebedee was a different person from
the John of Ephesus, and that it was the
latter who wrote these books (Irenaeus in
Eusebius, op. cit., V. viii and xx; Papias
in Ibid., Ill, xxxix; Polycrates in Ibid.,
V. xxiv; The Canon of Muratori).

The standard argument for the Johan-
nine authorship of the Gospel is based
on internal evidence. This argument is
in the nature of three concentric circles.
(1) The largest circle proves that the
author was a Palestinian Tew. This is
demonstrated by his use of the Old Testa¬
ment (cf. Jn 6:45; 13:18; 19:37), and
by his knowledge of Jewish ideas, tra¬
ditions, expectations (cf. Jn 1:19-49; 2:6,

13; 3:25; 4:25; 5:1; 6:14,15; 7:26 ff.;
10:22; 11:55; 12:13; 13:1; 18:28; 19:31,
42), and by his knowledge of Palestine
(Jn 1:44,46; 2:1; 4:47; 5:2; 9:7; 10:23;
11:54). (2) The middle circle proves that
the author was an eyewitness. This is
indicated by the exactness of the details
of time, place, and incidents given in the
Gospel (cf. Jn 1:29,35,43; 2:6; 4:40,43;
5:5; 12:1,6,12; 13:26; 19:14,20,23,34,39;
20:7; 21:6), and by the character sketches
(e.g., Andrew, Philip, Thomas, Nathanael,
the woman of Samaria, Nicodemus) which
are peculiar to this Gospel. (3) The
third circle concludes that the author was
John. The method followed is first to
eliminate all others who belonged to the
inner circle of disciples and then to cite
confirmatory evidence to show that only
John could have been the author.

The arguments for the common author¬
ship of the Gospel and the Epistle are
conclusive. This evidence is built on the
parallel passages (e.g., Jn 1:1 and I Jn
1:1), common phrases (e.g., “only begot¬
ten,” “bom of God”), common construc¬
tions (use of conjunctions instead of sub¬
ordinate clauses), and common themes
(agape, “love”; phos, “light”; zoe, ‘life”;
mend , “abide”). Thus the basic question
remains: Was the author of both writings
John the apostle or John the elder?

Some of the reasons for distinguishing
John the apostle from John the elder and
thus favoring the authorship of these
books by the latter are: (1) an unlettered
man (Acts 4:13) could not have written
anything so profound as the Fourth Gos-
el; (2) a fisherman's son would not likely
ave known the high priest; (3) an apostle
would not have called himself an elder, as
the writer of the Epistle does; (4) since
the writer of the Gospel used Mark as a
source, that writer could not have been
John, since an apostle would not have
used the work of one who was not an
apostle. To these arguments the answers
which support the case for authorship by
John the apostle are not difficult to find.
(1) Unlettered stands for lack of formal
training in the rabbinic schools and does
not mean “unlearned”; (2) it must not be
assumed that all fishermen were from
the lower classes; (3) the Apostle Peter
called himself an elder (I Pet 5:1), so why
should not John have used the same title?
(4) Matthew, an apostle, used Mark as
a source, according to the critics, but that
is not ordinarily used as an argument
against Matthean authorship of the First
Gospel. Furthermore, if John the elder is
the author of the Fourth Gospel and the

1003

I JOHN

same as the beloved disciple, it becomes
very difficult to explain why such an im¬
portant person as John the son of Zebe-
dee is never mentioned in that Gospel.
The evidence clearly points to one writer
of Gospel and Epistles, John the apostle,
the son of Zebedee, who is one and the
same as John the elder who spent his later
years in Ephesus.

Dates and Place of Writing . The dates
for the writing of the Epistles are related
to the date assigned to the writing of the
Gospel. Those who assign a date between
UO and 165 for the Gospel and assume
that John was not the author find them¬
selves facing a dilemma. If the Gospel was
published that late, allegedly but not ac¬
tually by John, why did not the hundreds
of living Christians who had known John
during his later years denounce it as a
forgery? Or at least, why did not some¬
one mention that it did not come from
John himself? If it was not published un¬
til some time between 140 and 165, how
could it have been universally accepted
by 170, as it was? The fact that the

Rylands fragment of John found in Egypt
dates from a.d. 140 or earlier requires
that the date of the composition of the
book be set near the turn of the century
or earlier. It is evident in the Gospel that
the author is looking back (Jn 7:39; 21:
19), which means that since John was
the author, the Gospel must have been
published between 85 and 90 (although
the actual writing may have been done
before that time). It was undoubtedly pro¬
duced at the insistence of the elders of
the churches of Asia Minor, who wanted
those things which John had been teach¬
ing them orally to be put in writing be¬
fore he died. Since the message of I John
seems to presuppose a knowledge of the
contents of the Gospel, and since there is
no mention of the persecution under
Domitian in 95, the First Epistle was
probably written about a.d. 90. Second
and Third John may also be dated about
the same time as the First Letter, i.e.,
about 90. All the Epistles were written
from Ephesus, according to reliable tra¬
dition.

OUTLINE

Introduction. 1:1-4.

A. The Person. 1:1,2.

B. The purpose. 1:3,4.

I. Fellowship's conditions. 1:5-10.

A. Conformity to a standard. 1:5-7.

B. Confession of sin. 1:8-10.

1. Confession of the principle of sin. 1:8.

2. Confession of particular sins. 1:9.

3. Confession of personal sins. 1:10.

II. Fellowships conduct. 2:1-29.

A. The character of our conduct: imitation. 2:1-11.

1. The principle of imitation. 2:1,2.

2. The pattern for imitation. 2:3-6.

3. The proof of our imitation. 2:7-11.

B. The commandment for our conduct: separation. ‘2:12-17.

1. The address of the commandment. 2:12-14.

2. The appeal of the commandment. 2:15-17.

C. The creed for our conduct: affirmation. 2:18-29.

• 1. The necessity for a creed. 2:18-21.

2. The nature of the creed. 2:22-29.

III. Fellowship's characteristics. 3:1-24.

A. In relation to our prospect—purity. 3:1-3.

1. The reasons for purity. 3:l-3a.

2. The meaning of purity. 3:3b.

B. In relation to our position—righteousness and love. 3:4-18.

1. Righteousness. 3:4-9.

2. Love. 3:10-18.

C. In relation to our prayer—answers. 3:19-24.

1. Dependent on confidence. 3:19-21.

2. Dependent on obedience. 3:22-24.

1004

I JOHN 1:1-2

IV. Fellowship’s cautions. 4:1-21.

A. A caution concerning lying spirits: false prophets. 4:1-6.

1. The existence of Tying spirits. 4:1.

2. The examination of lying spirits. 4:2-6.

B. A caution concerning a loving spirit: false profession. 4:7-21.

1. The ground of love. 4:7-10.

2. The glories of love. 4:11-21.

.V. Fellowship’s cause. 5:1-21.

A. Faith in Christ proved by the conduct we exhibit. 5:1-5.

B. Faith in Christ proved by the credentials we exhibit. 5:6-12.

1. The evidence of the credentials. 5:6-8.

2. The effect of the credentials. 5:9-12.

C. Faith in Christ proved by the confidence we exhibit. 5:13-21.

1. Confidence in prayer. 5:13-17.

2. Confidence in knowledge. 5:18-21.

I JOHN

CHAPTER 1

THAT which was from the beginning, which
we have heard, which we have seen with our
eyes, which we have looked upon, and our
hands have handled, of the Word of life;

2. (For the life was manifested, and we
have seen it, and bear witness, and show
unto you that eternal life, which was with
the Father, and was manifested unto us;)

COMMENTARY

Introduction. 1:1-4.

Unlike most other NT epistles this one
has no salutation at the beginning and no
benediction at the conclusion. These four
verses of introduction correspond to the
opening eighteen verses of the Gospel and
three verses of the Revelation. They tell
us the writer’s subject, namely, the Word,
who is life.

A. The Person. 1:1,2. This is that
which the apostle has to declare.

1. Was. Not “came into existence” but
was in existence already (en). From [the]
beginning. The absence of the article is
idiomatic. Meaning is always determined
by the context. In this instance the phrase
means a beginning prior to creation, and
the meaning is determined by was with the
Father in verse 2. This is a sweeping
claim for the eternity of Christ. Which
we have heard. Perfect tense, indicating
permanent result of a past action. Seen
with our eyes. John would have us know
that the seeing is no figure of speech but
a literal fact. Looked upon, and . . .
handled. The tense is changed to aorist
and indicates a special manifestation of
Christ. Handled is the same word used
by Christ in one of his post-resurrection
appearances (Lk 24:39). Evidently John
is referring to that here. Word of life.
Word is a name rather than merely the
idea of revelation, and life indicates work
rather than being a name for Christ
(though in v. 2 it is practically a name).

2. The life which Christ manifested
was eternal life because Christ was with
the Father. The phrase shows the distinct
personality of Christ, who is the life; and

1005

I JOHN 1:3-4

3. That which we have seen and heard de¬
clare we unto you, that ye also may have fel¬
lowship with us: and truly our fellowship is
with die Father, and with his Son Jesus
Christ.

4. And these things write we unto you,
that your joy may be full.

the preposition with shows the equality of
Christ with the Father, as in Jn 1:2.

B. The Purpose. 1:3,4. This is why
the apostle declares this message.

3. Seen and heard. The Incarnation is
the basis for fellowship. Unto you (also).
Who have not seen and heard. Fellow¬
ship. This is the purpose (him, “in order
that”) of Johns message and is the theme
of the epistle. The word is chiefly used by
Paul in the NT, except for this chapter. It
is both divine — with God, and human —
with us. It is proved by exhibiting joy (v.
4) and by generosity (Acts 2:45; Rom
15:26; II Cor 8:4; 9:13; I Tim 6:18).
Fellowship is best pictured in the Lord's
Supper (I Cor 10:16). With the Father,
and with his Son Jesus Christ. “Thus two
fundamental truths, which the philo¬
sophical heresies of the age were apt to
obscure or deny, are here clearly laid
down at the outset: (1) the distinctness of
personality and equality of dignity be¬
tween the Father and the Son; (2) the
identity of the eternal Son of God with
the historical person Jesus Christ” (Plum¬
mer, op. cit., p. 20).

4. That your joy may be full. Better,
that our joy may be fulfilled. Fellowship
is the basis of joy. The readers’ joy de¬
pended on it and so did the apostle’s.
(It is difficult to reach a positive decision,
as to the reading, between our joy arid
your joy.)

I. Fellowship’s Conditions. 1:5-10.

A. Conformity to a Standard. 1:5-7.
This section directly contradicts the Gnos¬
tic doctrine that moral conduct is a mat-

1006

I JOHN 1:5-8

5. This then is the message which we have
heard of him, and declare unto you, that
God is light, and in him is no darkness at all.

6. If we say that we have fellowship with
him, and walk in darkness, we lie, and do not
the truth:

7. But if we walk in the light, as he is in
the light, we have fellowship one with an¬
other, and the blood of Jesus Christ his Son
cleanseth us from all sin.

8. If we say that we have no sin, we de¬
ceive ourselves, and the truth is not in us.

ter of indifference to the enlightened one.
* 5. Of him. From Christ. God is light.
No one tells us so much about God as
John does. He is spirit (Jn 4:24); he is
light (I Jn 1:5); and he is love (I Jn
4:8). These statements concern what God
is, not what he does. Thus, light is his
very nature. Holiness is the principal idea,
and its use here at the beginning of the
epistle lays the foundation for the Chris¬
tian ethics of the letter.

6. If we say. Greek third class condi¬
tion, but including the writer — a very
delicate way to state the possibility. Walk
in darkness. Out of the will of God, who
is light. Do not the truth. Truth is not
only what one says but what he does.

4 7. If we walk . .\ as he is in the light.
God is light; we walk in it. The require¬
ment for fellowship is to let the light re¬
veal right and wrong and then to respond
to that light continually. The Christian
never becomes light until his body is
changed, but he must walk in response
to light while here on earth. Two conse¬
quences follow — first, fellowship, then
cleansing. Fellowship one with another.
The reference is to our brethren and not
to God, as in 3:11,23; 4:7,12; II Jn
5. And. The cleansing of Christians is a
consequence of walking in the light; the
clause is coordinate and indicates a sec¬
ond result of walking in the light. Blood
of Jesus Christ. In both OT and NT
blood stands for death —usually a violent
one. Cleanseth us. Walking in the light
shows up our sins and frailties; thus we
need constant cleansing, and this is avail¬
able on the basis of the death of Christ.
The verb is in the present tense and it
refers to the cleansing in sanctification.
From all sin. Sin is singular, indicating
the principle of sin, but the addition of
all (or every) shows that it has many
forms.

B. Confession of Sin. 1:8-10. The men¬
tion of cleansing from sin in verse 7 leads
to the thought of this section.

1) Confession of the Principle of Sin.
1 : 8 .

If we say. The second of three false
professions in this chapter (cf. vv. 6, 10).
No sin. The phrase to have sin is peculiar
to John in the NT (cf. Jn 9:41; 15:22,
24; 19:11). It refers to the nature, prin¬
ciple, or root of sin, rather than to the act.
The consequences of not confessing that
we have sin are two: (1) we deceive our¬
selves, literally, lead ourselves astray , do-

1007

I JOHN 1:9-2:1

9. If we confess our sins, he is faithful and
just to forgive us our sins, and to cleanse us
from all unrighteousness.

10. If we say that we have not sinned, we
make him a liar, and his word is not in us.

CHAPTER 2

MY little children, these things write 1 unto
you, that ye sin not. And if any man sin, we
have an advocate with the Father, Jesus
Christ the righteous:

ing for ourselves what Satan endeavors to
do for us; (2) the truth is not in us; we
shut out die light and live in an atmos¬
phere of self-made darkness.

2) Confession of Particular Sins. 1:9.

To admit the truth of verse 8 may
not cost much, but to do what is required
in verse 9 may. Confess. Literally, say
the same thing. “Having the same medi¬
um of vision that God has” (Candlish, p.
49). But it is not mere outward agree¬
ment; rather, it includes forsaking, for that
is Gods attitude for us concerning sin.
The confession is to God. Faithful and
just. Better, faithful and righteous. God
keeps his word and is just in all his ac¬
tions, including the way he forgives sins,
which is on the basis of the death of his
Son. Forgive . . . cleanse. Forgiveness is
absolution from sin’s punishment, and
cleansing is absolution from sin s pollu¬
tion.

3) Confession of Personal Sins. 1:10.

One may admit the truths of verses
8 and 9 in the abstract but never admit
being personally involved in sin. If we
say. This is the third false profession.
Have not sinned refers to the act of sin,
not the state, as in 1:8. Make him a liar.
Because everywhere God says man has
sinned. His word is not in us. The word
of God in both OT and NT.

Thus fellowship depends on responding
to the standard of light and realizing our
sinful state. The victorious Christian life
is a life of no unconfessed sins; and gen¬
uine confession includes forsaking, and
thus produces growth.

II. Fellowship’s Conduct. 2:1-29.

The writer now deals with the conduct
of the believer who walks in the light.
There is no break in thought between the
chapters.

A. The Character of Our Conduct:
Imitation. 2:1-11.

1) The Principle of Imitation — “That
ye sin not.” 2:1,2. The assurance of for¬
giveness of sins (1:9) and the statements
of its universality (1:8,10) might lead
some to take a light view of sin. There¬
fore, John shows the standard of conduct
and the nature of the remedy for sin in
order that his readers might not sin.

1. Little children. A term of endear¬
ment, not an indication of age. That ye

1008

I JOHN 2:2-5

2. And he is the propitiation for our sins:
and not for ours only, but also for the sins of
the whole world.

3. And hereby we do know that we know
him, if we keep his commandments.

4. He that saith, I know him, and keepeth
not his commandments, is a liar, and the
truth is not in him.

5. But whoso keepeth his word, in him
verily is the love of God perfected: hereby
know we that we are in him.

sin not. The aorist tense cannot mean
“that ye continue not in sin,” but rather
“that ye sin not at all.” Though this can
never be completely true until vve see
Him (3:2), it should be our aim always.
And if any man sin. The aorist again
shows that it is a particular act of sin. We
have. John includes himself. Advocate.
Literally, one summoned alongside , es¬
pecially to serve as a helper — a patron.
The word is used in the NT only by
John (Jn 14:16,26; 15:26; 16:7; and
here). The advocate pleads the cause of
the believer against Satan, his accuser
(Rev 12:10). He is Jesus Christ the right¬
eous. Righteous indicates the particular
characteristic of our Lord which gives
effectiveness to his advocacy (cf. Heb
7:26). Because he is righteous he can
plead with the righteous Father.

2. He. He himself , emphatic personal
pronoun. Propitiation. This is the basis
of his advocacy, and although the latter
is for believers only, propitiation is for all
men. Propitiation means satisfaction
(used here and,in 4:10 only). Christ him¬
self is the satisfaction (note the present
tense). “Christ is said to be the ‘propitia¬
tion’ and not simply the ‘propitiator’ (as
He is called the ‘Saviour’ iv. 14), in order
to emphasize the thought that He is Him¬
self the propitiatory offering as well as
the priest (comp. Rom. iii. 25). A propitia¬
tor might make use of means of propitia¬
tion, outside himself” (B. F. Westcott, The
Epistles of St. John , p. 44). For our sins.
For (peri). Concerning, not “in behalf of.”
But also for the whole world. There is
no limitation on the satisfaction which
Christ is concerning sin. World. Kosmos
in this case, as in Jn 3:16, means the
human race.

2) The Pattern for Imitation — “Even
as he walked.” 2:3-6.,

a) The Word of Christ. 2:3-5. Imita¬
tion involves keeping his commandments.

3. Hereby, i.e., if we keep his com¬
mandments. We do know. We perceive.
That we know him. Have come to a
knowledge of him. Keep his command¬
ments. Contrary to Gnosticism, which
concerned itself with intellectual attain¬
ment, Christianity requires moral con¬
duct. 4. Is a liar. His whole character is
false. Truth as an active principle is not
in such a man and hence cannot regulate
his whole life. 5. This verse is the opposite
of 2:4 as 2:4 is the opposite of 2:3. Word.
Wider than commandments, covering all
of God’s revelation of his will. Love of

1009

I JOHN 2:6-10

^ 6. He that saith he abideth in him ought God. Probably man’s love for God (ob-
himself also so to walk, even as he walked, jective genitive) here as in 2:15; 4:12;

7. Brethren, I write no new command- 5:3. The opposite (Gods love for man,
ment unto you, but an old commandment subjective genitive) is seen in 4:9.
which ye had from the beginning. The old

commandment is the word which ye have b) The Walk of Christ. 2:6.

heard from the beginning. 6. He that saith. To declare oneself

8. Again, a new commandment I write on Christ’s side binds one morally to imi-

unto you, which thing is true in him and in tate him. Abideth. A favorite word with
you: because the darkness is past, and the John, defined in 3:24 as habitual fellow-
true light now shineth. ship maintained by keeping his com-

9. He that saith he is in the light, and mandments. Ought. Is bound; an obliga-

hateth his brother, is in darkness even until tion represented as a debt (cf. Lk 17:10).
now. Even as. Kathos, not merely hos, indicat-

10. He that loveth his brother abideth in in S * at imitation must be exact and

the light, and there is none occasion of stum- j. n a11 things. The pattern of Christ as set
bling in him. forth in the NT is everywhere humiliation

and self-sacrifice. This should be the
focus of the Christian’s imitation (cf. Mt
11:29; Jn 13:15; Rom 15:2; Phil 2:5 ff.;
Heb 12:2; I Pet 2:21).

3) The Proof of Imitation—Love. 2:
7-11.

The life of Christ was one of self-sac¬
rificing love; therefore, the proof of im¬
itating him is exhibited in love. Love is
that which seeks the highest good in the
one loved; and since the highest good is
the will of God,*' love is doing the will of
God.

7. Brethren. Better, beloved. First oc¬
currence of the word in this epistle. Com¬
mandment. To walk as he walked (v. 6)
and to love the brethren (vv. 9-11). These
are essentially the same. From the begin¬
ning. This could mean the beginning of
the race, or the beginning of the Law
(Lev 19:18) or, best, the beginning of
the Christian life. 8. Which thing is true.
The best translation seems to be, A new
commandment write I unto you, namely,
that which is true . Is past. Better, is pass¬
ing away (present tense). Because the
darkness is passing away and the true
light is shining, John bids his readers walk
as children of light. The true light. The
revelation of God in Christ.

9. He that saith. This is the fifth time

J ohn points out a possible inconsistency
ietween profession and conduct (1*6,8,10;
2:4; cf. 4:20). Brother. Fellow Christian,
not fellow man (though sometimes in the
NT “brother” means fellow man, as Ml
5:22; Lk 6:41). Is in darkness. This false
profession involves existence in the ex¬
actly opposite state from that which is
claimed. 10. He that loveth. This is not
mere profession, as in verse 9, but the
actual truth. There is none occasion of
stumbling in him. There is in him noth-

1010

I JOHN 2ill-13

11. But he that hateth his brother is in
darkness, and walketh in darkness, and
knoweth not whither he goeth, because that
darkness hath blinded his eyes.

12. I write unto you, little children, be¬
cause your sins are forgiven you for his
name’s sake*

13. I write unto you, fathers, because ye
have known him that is from the beginning.
I write unto you, young men, because ye
have overcome the wicked one. I write unto
you, little children, because ye have known
the Father.

ing likely to cause others to stumble. This
follows the general NT meaning of skan-
dalon , occasion* of stumbling, for^ it is
used of offense caused to others. “Want
of love is the most prolific source of of¬
fences” (Westcott, p. 56). 11. Is in dark¬
ness, and walketh in darkness, and know¬
eth not. Darkness is the home and sphere
of activity and the blinding agent of the
one who hates his brother.

B. The Commandment for Our Con¬
duct: Separation. 2:12-17.

1) The Address of the Commandment.

2:12-14.

The ground of the appeal to separation
which follows in 2:15-17 is found in the
character and position of those addressed
in these verses. , ,

12. Little children. All of John s
readers are being addressed, but. with
special emphasis in this word on the kin¬
ship they have one to the other because
of the forgiveness of their sins. For his
name’s sake. By believing on the name
of Christ (and thus the person for whom
the name stands) they experienced for¬
giveness.

13, Fathers. The address is now made
to the older ones in the congregation and
those who were prominent by reason of
their position. Ye know (ASV). You have
come to know through abiding in the com¬
mandments of the Christian life. Him that
is from the beginning, i.e., Christ (cf. Jn
1:1-14). Young men. The younger ones
in the group. Have overcome. Perfect
tense, expressing the abiding result of past
action. Strength, which is characteristic
of youth, is necessary for victory in
spiritual battles. The wicked one. The
form could be either masculine (the evil
one, i.e., the devil) or neuter (evil). Since
the address to the youth is personal, very
likely the reference here is also to the
personal devil. “The abruptness with
which the idea of ‘the evil one is intro¬
duced shews that it was familiar” (West¬
cott, p. 60). Little children. The same
group as addressed in 2:12, though the
word here is paidia and the emphasis is
on subordination rather than on relation¬
ship, as in teknia of verse 12. Age dis¬
tinctions are not apparent in these words
as they are in ‘fathers” and “young
men”; nence the reference is to the entire
group. I write. Literally, I wrote , chang¬
ing to the aorist tense here and in verse
14 from the present tenses in 2:12,13 a.
The change has been variously explained.
It is probably to be accounted for by a

1011

I JOHN 2:14-15

14. I have written unto you, fathers, be- change in John s viewpoint as he wrote,

cause ye have known him that ts from the Through 13 a he was looking at the let-
beginning. I have written unto you, young ter as still incomplete, and from 13 b he
men, because ye are strong, and the word of viewed' it as finished, and so employed
God abideth in you, and ye have overcome these epistolary aorists. Known the
the wicked one. Father. The use of Father in the address

15. Love not the world, neither the things to little children reinforces the idea of
that are in the world. If any man love the subordination. The term Father occurs
world, the love of the Father is not in him. more often in John's writings than in all

three Synoptic Gospels added together.

14. Word of God. The. reason the
young men could overcome the devil was
that me word of God abode in them. They
did the will of God as revealed in his
word.

2) The Appeal of the Commandment.
2:15-17.

a) The Nature of the Appeal. 2:15 a.

In the addresses of 2:12-14, John re¬
minded his readers of their privileges as
Christians. Their sins had been forgiven,
they knew Him who is the truth, ana they
had experienced spiritual victory. In these
verses he exhorts them to walk worthy of
this high calling by not loving the world
nor the things in it. Loving God is incom¬
patible with loving the world.

15. Love not. The command is ad¬
dressed to all (not to one particular class)
and appears abruptly in the text. The
world (kosmos, the opposite of chaos).
The world is that organized system which
acts as a rival to God. It is that “which
finds its proper sphere and fulfillment in a
finite order and without God" (Westcott,
p. 63). Though God loves the world of
men (Jn 3:16), we must not love that
which organizes them against God. A
truly religious man keeps himself from the
world (Jas 1:27), since friendship with it
is enmity with God (Jas 4:4). The world
lies in the lap of the wicked one (I Jn
5:19), and John uses the world as a syno¬
nym for darkness (Jn 3:19). The com¬
mand is not, “Love not too much,” but
“Love not at all.” Neither the things that
are in the world. Love nothing in the
sphere of the kosmos. We must use the
things in the world, but when we love
them in place of Goa, we abuse their use
(I Cor 7:31).

b) The Reasons for the Appeal. 2:15b-
17.

15 b. This thought of supplanting God
in our affections with the things of the
world is stated in the last phrase of the
verse. If any man love the world. It is
the principle of not serving two masters
(Mt 6:24; Jas 4:4). Since the world is the
same as darkness, it must exclude God,

1012

16. For all that is in the world, the lust of
the flesh, and the lust of the eyes, and the
pride of life, is not of the Father, but is of
the world.

17. And the world passeth away, and the
lust thereof: but he that doeth the will of
God abideth for ever.

18. Little children, it/is the last time: and
as ye have heard that antichrist shall come,
even now are there many antichrists;
whereby we know that it is the last time.

I JOHN 2:16-18

who is light. This is the first reason for
not loving the world.

16. The second reason for not loving
the world is that the things of the world
are not of the Father. For. Better, be¬
cause. Verse 16 gives the detailed reasons
for the statement of 2:15 b. Lust of the
flesh. The genitive, flesh, is subjective
here, as it is normally when used with
lust. Thus the meaning is not lust for
flesh but the flesh’s lusts, or those lusts
which have their base in the flesh. Flesh
used in this ethical sense (as opposed to
the material sense, meaning body) is the
old nature in man, or his capacity to do
that which is displeasing to God. Lust of
the eyes. The eyes are the gate from the
world to the flesh. In the phrase, lust of
the flesh, the thought is of physical pleas¬
ure; while in lust of die eyes, the
thought is of mental, physical, or aesthet¬
ic pleasure. Pride of life. The word pride
occurs elsewhere only in Jas 4:16, where
it is translated “boastings.” The idea in
the word is pretentious ostentation which
results from not seeing the real emptiness
of. the things of the world. Life. Bios,
not zde. The latter means the vital prin¬
ciple of life, while the former means pos¬
sessions. Thus the “pride of life” is os¬
tentatious pride in the possession of
worldly goods. Is not of the Father. Of,
ek, “origin.” None of these things origi¬
nates from the Father but rather from
the world.

17. The third reason for not loving the
world is that it is transitory. Is passing
away. Present* tense, a process now going
on. The lust thereof. The lust which be¬
longs to and is stimulated by the world.
If all this is passing away, how foolish to
fix one’s affections on that which is al¬
ready in the process of dissolution. But he
that doeth. The Christian is not disturbed.
Doeth. Not saith, or even loveth, but
doeth. The will of God. The opposite of
all that is in the world. For ever. Doing
the will of God proves the possession of
eternal life, which means abiding forever.

C. The Greed for Our Conduct: Af¬
firmation. 2:18-29.

1) The Necessity for a Creed. 2:18-

21 .

a) The Last Hour. 2:18 a.

Little children. This is a general
address to all of John’s readers, regardless
of age, by one who has the authority of
age and experience. It is the last time.

1013

I JOHN 2:19-21

19. They went out from us, but they were
not of us; for if they had been of us, they
would no doubt have continued with us: but
they went out , that they might be made
manifest that they were not all of us.

20. But ye have an unction from the Holy
One, and ye know all things.

21. I have not written unto you because
ye know not the truth, but because ye know
it, and that no lie is of the truth.

The statement arises out of the preceding
idea of the passing away of the world.
Literally, a last hour. The time of this
present age which will grow more trouble¬
some immediately preceding the second
advent of Christ. A time of trouble and
persecution.

b) The Many Antichrists. 2:18b-21.

18 b. Antichrist . . . antichrists. Only
John uses the term (here; 2:22; 4:3; II Tn
7). In this verse alone John affirms the
presence of many antichrists in his own
day and anticipates the coming of the
Antichrist in a future day (as described
by him in Rev 13:1-10). Anti means “op¬
posed” to Christ. Thus, an antichrist is
one who opposes Christ under the guise of
Christ. Such are empowered by super¬
human Satanic forces; they may be part
of the Christian assembly outwardly; and
they teach false doctrine (2:19; II In
7). The presence of antichrists in the
world proves that it is a last hour. Since
they were present in John’s day and have
been present throughout church history,
the “last hour” must be the entire period
between the first and second advents of
Christ.

19. They went out from us. They be¬
longed outwardly to the church. They
were not of us. Never organically united
to the body. Continued with us. Their
very separation from the Christian group
proved their false profession, and their
departure showed them up as antichrists.
Apostasy is possible for those who have
never really made Christ their own
Saviour. 20, Unction. Anointing. Even if
these antichrists had not separated them¬
selves, believers have within themselves
the power to discover them, that is, to dis¬
cern between truth and error because of
the anointing. Anointing designates
something for sacred use. The words
Christ and anoint are from the same
root; therefore, John seems to be draw¬
ing a contrast here between Antichrist
and his antichrists on one hand and Christ
and his christs (anointed ones) on the
other. Ye know all things. Particularly
the difference between true and false
teaching (cf. RSV, you all know).

21. I have not written. Epistolary
aorist tense, referring to this Epistle (not
the Gospel) and particularly to this sec¬
tion concerning antichrists. John states
two reasons for writing: because his
readers know the truth and because no
lie is of the truth. These reasons establish
a bond of sympathy and point of contact
between writer and readers. Ye know it.

1014

I JOHN 2:22-26

22. Who is a liar but he that denieth that
Jesus is the Christ? He is antichrist, that de¬
nieth the Father and the Son.

23. Whosoever denieth the Son, the same
hath not the Father: [but] he that acknowl¬
edged the Son hath the Father also.

24. Let that therefore abide in you, which
ye have heard from the beginning. If that
which ye have heard from the beginning
shall remain in you, ye also shall continue in
the Son, and in the Father.

25. And this is the promise that he hath
promised us, even eternal life.

26. These things have I written unto you
concerning them that seduce you.

John appeals to the knowledge they
possess. No lie is of the truth. Every lie
has its origin from the devil and there¬
fore is alien to the truth which the readers
know.

•2) The Nature of the Creed. 2:22-29.

22. Who is a liar? Literally, Who is
the liar? Abruptly introduced without
any connecting particles. He that denieth
that Jesus is the Christ. The background
of this denial is Gnosticism, not Judaism.
If it were Judaism, the denial would be
similar to that against which the early
apostles preached (Acts 5:42, etc.) —
namely, that Jesus of Nazareth was not
the Christ of the OT. But the Gnostic
heresy against which John is here writing
was that Christ came upon Jesus at his
baptism and departed before his death.
This was the liar's denial that Jesus was
truly the God-man. This is the teaching
of the antichrist. That denieth the Father
and the Son. Gnosticism considered Christ
and Jesus as two distinct entities. Thus, to
deny that Jesus is the Christ is to deny
the Son, the God-man. And to deny the
Son is to deny the Father, because the
Son is the revelation of the Father with¬
out whom the Father cannot be known
(Mt 11:27).

23. The previous statement is now em¬
phasized. Hath not the Father. In verse
22 John says that to deny the Son is to
deny the Father. Here he says that to
deny the Son is to have not the Father;
to deny the Son is to forfeit the right to
become a child of God (Jn 1:12) and to
possess the Father as a living friend. It is
a living relationship that is in view here,
not merely a creedal assent. He that ac¬
knowledged. The positive statement of
the same truth. The last part of the verse
is apparently a genuine part of the orig¬
inal text and should not be italicized (as
in the AV) as if it were not genuine.

24. Let that . . . abide in you (AV).
In the Greek the sentence opens ^with
emphasis on you — “As for you .. .and
contrasts the true believers and the false
teachers. Which ye have heard from the
beginning. That is, the foundational truths
of the Gospel. Abiding in them brings
abiding in the Son and the Father. 25.
This refers to eternal life, which is the
promise. But this is the same as abiding
in him in the preceding verse.

26. These things concerning the false
teachers. Seduce. Lead astray; present
participle, indicating habitual effort. 27.
And as for you (ASV). Emphatic position

1015

I JOHN 2:27-29

27. But the anointing which ye have re¬
ceived of him abideth in you, and ye need
not that any man teach you; but as the same
anointing teacheth you of all things, and is
truth, and is no lie, and even as it hath
taught you, ye shall abide in him.

28. And now, little children, abide in him;
that, when he shall appear, we may have
confidence, and not be ashamed before him
at his coming.

29. If ye know that he is righteous, ye
know that every one that doeth righteous¬
ness is bom of him.

of the pronoun, as in verse 24. Anointing.
The gift of the Holy Spirit which the be¬
lievers received when they were converted
(cf. v. 20). From him. Source of the gift
of the Spirit. Need not that any man teach
you. Because this is the Spirit's work (Jn
16:13 ff.). As die same anointing teacheth
you of all things. A re-emphasis of the pre¬
ceding statement. Teacheth. Present, con¬
tinuous teaching of the truth. Ye abide
(shall should be omitted). The verb could
be indicative or imperative (as Jn 5:39;
12:19; 14:1; 15:18,27). If indicative,
John is merely assuming the truth of the
statements he has made concerning his
readers. If imperative, he is commanding
them to experience these things.

28. Abide. A command to keep His
commandments (3:24). When. Best texts
read If (ean). That if, does not throw
doubt on the fact of his coming but only
raises questions as to certain circum¬
stances surrounding his coming; e.g., the
time of it. Abiding results in (1) having
confidence and (2) not being ashamed.
Confidence. Boldness (parresia); literally,
freedom in speaking or readiness to say
anything. When he shall appear. We
should be able to have unreserved utter¬
ance as we give account of our steward¬
ship to him. Not be ashamed before him.
Literally, not shrink with shame from him
as a guilty person surprised at his coming.
Coming. Parousia. The only occurrence
of the word in John's writings. Often it is
used in connection with judgment which
accompanies his return (Mt 24:3,27,37; I
Cor 15:23; I Thess 2:19; 3:13; 5:23; Jas
5:7,8).

29. He is righteous. The preceding
verse speaks of Christ; thus it seems logi¬
cal to refer the he of this verse to Christ.
Righteous. Compare 2:1; 3:7. Every one
that doeth righteousness. The verb is
present — "doeth habitually.” Born of him.
Does this mean bom of Christ, as would
be indicated if the references in verses
28 and 29 a are to Christ? If so, this is
the only reference to Christ's work of be¬
getting (though begotten of God and of
the Spirit are Scriptural ideas; cf. Jn 1:
13; 3:6,8). "The true solution of the dif¬
ficulty seems to be that when St. John
thinks of God in relation to men, he never
thinks of him apart from Christ (comp,
v. 20). And again he never thinks of
Christ in His human nature without add¬
ing the thought of His divine nature.
Thus a rapid transition is possible from
the one aspect of the Lord's divine-human
Person to the other” (Westcott, p. 83).

1016

I JOHN 3:1

HI. Fellowship’s Characteristics. 3:1-24.

CHAPTER 3

BEHOLD, what manner of love the Father
hath bestowed upon us, that we should be
called the sons of God: therefore the world
knoweth us not, because it knew him not.

A. In Relation to Our Prospect —
Purity. 3:1-3. The thought of 2:29 —
born of him - is now developed. “Born
of him! That is what awakens Johns
grateful surprise, and occasions his excla¬
mation, ‘Behold, what manner of love!’
His discourse now is an expansion of that
thought” (Robert S. Candlish, The First
Epistle of John , p. 227.)

1) The Reasons for Purity. 3:1-3 a,
John states two reasons why the Chris¬
tian ought to be pure. One is related to a
past work of God and the second to a
future work.

1, Behold. The word is plural — "all of
you behold what I have just seen” (2:
28). Some take what manner of to imply
something foreign; i.e., “what kind of
foreign or other-worldly love” (cf. Ken¬
neth S. Wuest, In These Last Days , p.
142). Others see no such significance in
the word as used in the NT (A. Plummer,
The Epistles of S. John, Cambridge Greek
Testament , p. 71). The word does imply
astonishment and admiration (cf. Mt 8:
27; Mk 13:1; Lk 1:29; II Pet 3:11 for
the only other uses in the NT). Hath be¬
stowed. Literally, hath given. The perfect
tense indicates further that the gift is a
permanent possession of the child of God.
Sons. Literally, born ones or children.
Huios, adult son, presents the legal side

1017

I JOHN 3:2-3

2. Beloved, now are we the sons of God, of sonship (and is used only by Paul of

and it doth not yet appear what we shall be: believers). This word (teknon) emphasizes

but we know that, when he shall appear, we the natural side, birth into die family of

shall be like him; for we shall see him as he God. Yet both terms are suitable for ex-

is.

3. And every man that hath this hope in
him purifieth himself, even as he is pure.

pressing adoption (Jn 1:12; Rom 8:14-
17). After sons of God should be inserted
the words and we are . For this cause
(ASV; AV, therefore)—because we are
children of God—the world knoweth us
not. The world does not know by experi¬
ence what sort of people the children of
God are. The world cannot have such
experiential knowledge because it knows
not Christ as Saviour (cf. I Cor 2:14).

2. Now are we . , . and. “The two
thoughts of the present and future con¬
dition of God's children are placed side
by side with the simple conjunction and,
as parts of one thought. Christian condi¬
tion, now and eternally, centers in the
fact of being children of God. “In that
fact lies the germ of all the possibilities of
eternal life” (M. R. Vincent, Word Studies
in the New Testament. II, p. 344). Like
him. The likeness of the full reflection of
the glory of God in the believer. This
includes the physical change to a resur¬
rection body as well as the full spiritual
change, which includes purity (v. 3), no
sin (v. 5), and righteousness (v. 7). The
reason for this change is our seeing him
at the translation of the church. “The sight
of God will glorify us” (Plummer, Epistles
of S. John, p. 74). 3. Hope in him. Liter¬
ally, on (epi ) him , i.e., hope resting on him.

1. Righteousness. 3:4-9.

Characteristics

a. Does not do sin (4).

b. Does not sin as a prevailing habit (6).

c. Does righteousness (7).

d. Does not do sin (8).

e. Does not practice sin (9).

f. Cannot sin (9).

Consequences

a. Is not lawless (4).

Does not set at nought Christ's mis¬
sion (5).

b. Proves abiding and knowledge of him

( 6 ).

c. Is righteous and imitates Christ (7).

d. Is not of the devil and has entered into
the victory Christ gives (8).

e. Is begotten of God (9).

f. Proves being bom of God (9).

Characteristics

2. Love. 3:10-18.

Consequences

$la|

a. Brother love (10)

b. Unlike Cain (11,12).

c. Hated by the world (13).

d. Brother love (14)

e. No hate (15).

f. Lays down life for brethren (16).

g. Shares goods (17,18).

a. Origin is of God (10).

b. Will not lead to murder (11,12).

c. Not to be surprised (13).

d. Proof of having passed from death to
life (14).

e. Not a murderer and has life (15).

f. Knows love in its essence (16).

g. Love of God dwells in him (17,18).

1018

I JOHN 3:4-7

4. Whosoever committeth sin transgress- Him refers to Christ. Purifieth. Present

eth also the law: for sin is the transgression tensje, “constantly purifies himself.” Per-
0 f the law. sonal effort is necessary, but it must be

5. And ye know that he was manifested to based on resting in our hope (cf. Jn 15:5).
take away our sins; and in him is no sin.

6. Whosoever abideth in him sinneth not: 2) The Meaning of Purity. 3:3 b.

whosoever sinneth hath not seen him, nei- The thought behind purity is of cere-

ther known him. monial purification required before ap-

7. Little children, let no man deceive you: pearing in God's presence (cf. Jn 11:55;

he that doeth righteousness is righteous, Heb 10:19 ff.; Ex 19:10). But the idea in
even as he is righteous. the word is not only of outward purifica¬

tion but also of inner cleansing (cf. Jas
4:8; I Pet 1:18,19). Thus, it means that
the hopeful Christian should be com¬
pletely pure, just as Christ was entirely
pure. He is ever the standard which John
holds before the believer (cf. I Jn 2:6).

B. In Relation to Our Position —
Righteousness and Love. 3:4-18. Our posi¬
tion demands a certain practice, and John
proceeds to emphasize the characteristics
of that practice in two ideas — righteous¬
ness and love. Verse 3 is thus explained
by expansion and contrast in 3:4-18, and
perhaps the best way to follow the writer's
thought is to present a chart of these
verses. See bottom of page 10.

4. Committeth sin. Literally, doeth the
sin. The idea is of sinning continually
and as completely as possible. Sin is the
transgression of the law. Literally, sin is
lawlessness . The terms are interchange¬
able (because of the use of the article with
both words). Sin is lawlessness and law¬
lessness is sin. Law is used in its broad¬
est concept here and includes natural law
(Rom 2:14), the Mosaic law, the law of
Christ (Rom 8:2; I Cor 9:21). 6. Abideth
. . . sinneth not Both words are in the
present tense and indicate the habitual
character of the person. The person who
is abiding in Christ is not able to sin
habitually. Sin may enter his experience,
but it is the exception and not the rule.
If sin is the ruling principle of a life, that
person is not redeemed (Rom 6); thus a
saved person cannot sin as a habit of life.
When a Christian does sin, he confesses
it (I Jn 1:9) and perseveres in his puri¬
fication (3:3). The continuous sinner has
not known God and is therefore an unre¬
generate person.

7. Little children. “The tenderness of
the address is called out by the peril of
the situation” (Westcott, p. 105). Deceive.
Literally, lead astray. Doeth. Present
tense; “habitually doeth.” Is righteous.
Righteous deeds spring from a righteous
character and are the proof of regenera¬
tion. As. Christ, as always, is the example.

1019

I JOHN 3:8-15

8. He that committeth sin is of the devil;
for the devil sinneth from the beginning. For
this purpose the Son of God was manifested,
that he might destroy the works of the devil.

9. Whosoever is bom of God doth not
commit sin; for his seed remained) in him:
and he cannot sin, because he is bom of God.

10. In this the children of God are mani¬
fest, and the children of the devil: whosoever
doeth not righteousness is not of God, nei¬
ther he that loveth not his brother.

11. For this is the message that ye heard
from the beginning, that we should love one
another.

12. Not as Cain, who was of that wicked
one, and slew his brother. And wherefore
slew he him? Because his own works were
evil, and his brother’s righteous.

13. Marvel not, my brethren, if the world
hate you.

14. We know that we have passed from
death unto life, because we love the breth¬
ren. He that loveth not his brother abideth
in death.

15. Whosoever hateth his brother is a
murderer: and ye know that no murderer
hath eternal life abiding in him.

8. Committeth. Present tense; “he who is
continually doing sin.” This is his habit
of life, not merely a single act. Of the
devil. Satan is the source of these sinful
desires. “Habitual actions again are an
index of character, and here, of source”
(Wuest, pp. 148,149). Son of God. This is
John s first use of this title in the epistle,
and it particularly expresses dignity and
authority. Destroy. Literally, loose. Christ
in his death has undone the bonds by
which the works of the devil were held
together. Satan can no longer present a
solid front in his attacks on the Chris¬
tian.

9. Is born. Perfect participle — past ac¬
tion with results continuing to the pres¬
ent — “has been and remains born” (cf.
2:29; 4:7; 5:1,4,18). Doth not commit
sin . . , cannot sin. Present tenses, indi¬
cating again habitual sinning. Seed. The
principle of divine life given the one bom
of God (Jn 1:13; II Pet 1:4). This makes
it impossible for the Christian to live ha¬
bitually in sin. 10. In this looks back to
the preceding verses, though the same
teaching is reiterated in the last part of
verse 10; that is, “in this life of victory
over sin . . The children of God . . .
the children of the devil. This is the only
place in the NT where these two phrases
stand side by side (cf. Acts 13:10; Eph
2:3). All mankind is apparently of one
family or the other; and until one receives
Christ, he is a child of the devil (Eph 2:3
and here). He that loveth not his brother.
“This clause is not a mere explanation of
that which precedes but the expression of
it in its highest Christian form” (West-
cott, p. 109).

12. Love for the brother suggests hate
of a brother, and thus the example of
Cain is cited. He is said to have belonged
to the family of the wicked one. Slew.
Originally the Greek word (used here
ana in Rev 5:6,9,12; 6;4,9; 13:3,8;
18:24 only) meant “to cut the throat,”
and later it meant “to slay with violence.”

13. Marvel not. Literally, stop marveling .
Johns readers evidently could not under¬
stand why the world should hate them.

14. Love means life and hate means
death. The test of being born again is
not that the world hates us but that we
love the brethren. 15. Murderer. This
is not to be understood figuratively as
meaning a murderer of the soul or char¬
acter, but literally, because of verse 12.
God looks on the heart, and the heart
that is full of hate is potentially capable
of murder. Compare the Lords teaching

1020

I JOHN 3:16-21

16. Hereby perceive we the love of God,
because he laid down his life for us: and we
ought to lay down our lives for the brethren.

17. But whoso hath this worlds good, and
seeth his brother have need, and shutteth up
his bowels of compassion from him, how
dwelleth the love of God in him?

18. My little children, let us not love in
word, neither in tongue; but in deed and in
truth.

19. And hereby we know that we are of
the truth, and shall assure our hearts before
him.

20. For if our heart condemn us, God is
greater than our heart, and knoweth all
things.

21. Beloved, if our heart condemn us not,
then have we confidence toward God.

in Mt 5:21,22. “He who falls under a
state, falls under the normal results of
that state carried out to its issue” (Al-
ford, The Greek Testament, IV, 474).
Should the occasion arise, the person who
habitually hates his fellow man would act
just as Cain did. Such a person is un¬
saved.

16. Cf. 2:6. Self-sacrificing love is re¬
quired of the believer. 17. Not many are
called to lay down their lives for others,
but all can follow the instructions of
this verse. John suggests “that there is
a danger in indulging ourselves in lofty
views which lie out of the way of com¬
mon experience. We may therefore try
ourselves by a far more homely test.
The question is commonly not of dying
for another but of communicating to
another the outward means of living”
(Westcott, p. 114). Good. The necessities
of life. Bowels. The seat of tender af¬
fections; better rendered heart .

C. In Relation to Our Prayers—An¬
swers. 3:19-24. The foregoing teaching
would naturally raise misgivings in some
minds. So John hastens to add that the
fruit of love is confidence, and confidence
expresses itself in prayer, and confident
prayer is answered.

1) Answers Dependent on Confidence.
3:19-21.

19. Hereby. In this, i.e., the love of
the brethren. Assure. Literally, persuade
or tranquilize. Persuade our heart of
what? That it need not condemn us.
Thus the AV assure is a correct inter¬
pretive translation. Before him. It is in
God's presence that assurance comes.
20. For if, i.e., “whereinsoever,” balancing
the all things of the last part of the
verse. In what things our heart con¬
demns us, God is greater .... In ex¬
amining our brotherly-love life, our
hearts may be either too strict or too
lenient. But God is greater and knows
all things; therefore, we appeal to him
for the truth about ourselves, and re¬
member that he is the all-compassionate
One. This results in correct judgment and
confidence for our hearts. 21. An a for¬
tiori argument: “If before God we can
persuade conscience to acquit us, when
it upbraids us, much more may we have
assurance before Him, when it does not
do so” (Plummer, The Epistles of S.
John, p. 89). Condemn us not. Not sin¬
less perfection, but no unconfessed sin
in the life. Confidence. Literally, bold¬
ness or freedom in speaking.

1021

I JOHN 3:22 - 4:2

22. And whatsoever we ask, we receive of
him, because we keep his commandments,
and do those things that are pleasing in his
sight.

23. And this is his commandment. That
we should believe on the name of his Son
Jesus Christ, and love one another, as he
gave us commandment.

24. And he that keepeth his command¬
ments dwelleth in him, and he in him. And
hereby we know that he abideth in us, by the
Spirit which he hath given us.'

CHAPTER 4

BELOVED, believe not every spirit, but try
the spirits whether they are of God: because
many false prophets are gone out into the
world.

2. Hereby know ye the Spirit of God:
Every spirit that confesseth that Jesus Christ
is come in the flesh is of God:

2) Answers Dependent on Obedience.
3:22-24.

22. Answered prayer is now condi¬
tioned on the habitual keeping of com¬
mandments and doing the things that
please Him. Keep and do are both in the
present tense. 23. The commandment is
to believe and love. Faith is a work,
as in Jn 6:29. Believe on the name.
Literally, believe the name. It means to
believe all that Christ is, as represented
by his name. Since this is addressed to
Christians, it is an exhortation to be¬
lieve him for all that he provides for the
Christian life. 24. Obedience also results
in abiding. Dwelleth. This word is
translated “abide” in Jn 15. Thus, the
sentence is a definition of abiding. To
abide is to keep his commandments. And
the Holy Spirit bears witness to the fact
that Christ abides in us.

IV. Fellowship's Cautions. 4:1-21.

A. A Caution Concerning Lying Spir¬
its: False Prophets. 4:1-6.

1) The Existence of Lying Spirits. 4:1.

The mention of the Holy Spirit in

3:24 leads to defining false spirits. This
is another example of John’s method of
using antithesis. Beloved. The address
of tenderness again reminds the reader
that the subject matter is important. Be¬
lieve not. Literally, stop believing. Evi¬
dently some of his readers were being
carried away with Gnostic teaching. Try.
Dokimazd, which means to put to the
test for the purpose of approving. This
word generally implies testing with the
hope that the^ thing tested will pass,
while peirazd (“try” or “tempt”) general¬
ly means to try with the purpose that
the thing tried will be found wanting.
The reason for testing is simply that
many false prophets are in the world.
False prophets are false teachers (II Pet
2:1) and wonder workers (Mt 24:24;
Acts 13:6; Rev 19:20). The test concerns
their origin, whether they are of God.

2) The Examination of Lying Spirits.
4:2-6.

a) Their Creed To Be Examined. 4:2,3.

2. If a teacher confesses that Jesus
Christ is come in the flesh, he is a true
prophet. He must openly acknowledge
(the meaning of confess) the person of
the incarnate Saviour. This involves the
mode of his coming (in the flesh) and
permanence of the incarnation (per¬
fect tense of come). If he had not taken

1022

I JOHN 4:3-8

3. And every spirit that confesseth not
that Jesus Christ is come in the flesh is not of
God: and this is that spirit of antichrist,
whereof ye have heard that it should come;
and even now already is it in the world.

4. Ye are of God, little children, and have
overcome them: because greater is he that is
in you, than he that is in the world.

5. They are of the world: therefore speak
they of the world, and the world heareth
them.

6. We are of God: he that knoweth God
heareth us; he that is not of God heareth not
us. Hereby know we the spirit of truth, and
the spirit of error.

7. Beloved, let us love one another: for
love is of God; and every one that loveth is
bom of God, and knoweth God.

8. He that loveth not, knoweth not God;
for God is love.

upon himself a human body, he could
never have died and been the Saviour.
From this verse we are not to suppose
that this is the only test of orthodoxy,
but it is a major one and it was the
most necessary one for the errors of
John's day.

3. Negative statement of the truth of
verse 2. Not. The position of the nega¬
tive following the relative pronoun re¬
quires the translation: “Every spirit who
is of such kind as not to confess.” That
spirit of antichrist. The AV rightly sup¬
plies spirit, though the omission of it
in the Greek text indicates a breadth
of thought. Such a false prophet is in¬
fluenced by many forces and spirits,
including demonic ones, and all of these
reveal the action of antichrist. Super¬
human forces are behind these false
teachers.

b) Their Crowd To Be Examined.
4:4-6.

4. Ye. In contrast to false teachers.
Them. The false prophets themselves, not
the spirits behind them. He that is in
you. Undefined as to which particular
person of the Godhead John has in mind,
though the mention of the Spirit in 3:24
would indicate that the indwelling of
the Holy Spirit is referred to. He that
is in the world. Satan, the prince of the
world and the energizing force behind
all false spirits and prophets (Jn 12:31).

5. They. The false teachers. Speak they
of the world. The world is their source
of speech, not their subject matter. The
world system headed by Satan is the source
of all heresy. 6. We. Intensive—“As for
us, we . . .” Knoweth . . . heareth. Both
verbs are present, indicating progressive¬
ness. He that is increasing in the knowl¬
edge of God continues to hear us. Here¬
by. That is, the apostles speak the truth
because God's people hear them, while
the false prophets speak error because
the world hears them.

B. A Caution Concerning a Loving
Spirit: False Profession. 4:7-21.

1) The Ground of Love. 4:7-10.

a) Love is of God. 4:7,8.

7. “The transition seems abrupt, as
if the Apostle had summarily dismissed
an unwelcome subject” (Plummer, The
Epistles , p. 99). This is the third sec¬
tion on love (cf. 2:7-11; 3:10-18). Love
is of God. Origin. Begotten. Perfect
tense—“hath been begotten and remains
his child.” 8. Loveth not. Present partici¬
ple—“habitually loveth not." God is love.

1023

I JOHN 4:9-15

9. In this was manifested the love of God
toward us, because that God sent his only be¬
gotten Son into the world, that we might live
through him.

10. Herein is love, not that we loved God,
but that he loved us, and sent his Son to be
the propitiation for our sins.

11. Beloved, if God so loved us, we ought
also to love one another.

12. No man hath seen God at any time. If
we love one another, God dwelleth in us,
and his love is perfected in us.

13. Hereby know we that we dwell in
him, and he in us, because he hath given us
of his Spirit.

14. And we have seen and do testify that
the Father sent the Son to be the Saviour of
the world.

15. Whosoever shall confess that Jesus is
the Son of God, God dwelleth in him, and he
in God.

The third of Johns three great statements
concerning the nature of God (Jn 4:24;
I Jn 1:5). The absence of the article
(God is the love) indicates that love is
not simply a quality which God possesses,
but love is that which he is by his very
nature. Further, because God is love,
love which he shows is occasioned by
himself only and not by any outside
cause. The word God is preceded by an
article, which means that the statement
is not reversible; it cannot read, “Love
is God.”

b) Love is of Christ. 4:9,10.

9. The manifestation of God’s love in
our case (toward us) was in the giving
of his Son. Only begotten. Not only did
God send his Son, but it was his only
begotten Son whom he sent. Christ is
the only born Son in the sense that he
has no brothers (cf. Heb 11:17). That
we might live. The purpose of the send¬
ing of Christ. 10. Herein is love. Literally,

. . . the love; i.e., the love which is the
nature of God. And such love is unrelated
to anything human beings could do, but
it is expressed in the gift of Christ. Propi¬
tiation. Satisfaction.

2) The Glories of Love. 4:11-21.

a) It causes us to love others. 4:11,12.

11. So. If God loved us to the extent

of giving his only Son, we ought (moral
obligation) to love one another. False
teachers were not concerned with teach¬
ing any moral obligations. 12. God is in
the emphatic position. Translate: God no
man hath beheld at any time. The con¬
nection between this thought and the
context seems to be this: Since no one
has seen God ever, the only way he who
is love can be seen is by his children’s
loving one another and thus showing
the family likeness. His love could refer
to his love for us or to our love for him
(Plummer, p. 103) or to his nature (West-
cott, p. 152; Wuest, p. 166). It is prob¬
ably not his love for us. If it is our love
for him, this is perfected (matured) as
we love the brethren. If it is the love
which is his nature, that is perfected (or
accomplishes its full purpose) as believers
love one another.

b) It causes us to know the indwell¬
ing of God. 4:13-16.

13. Since we cannot see God, he has
given us evidence of his presence with
us through his Spirit, who dwells within.
Of his Spirit. Not that we receive part
of the Third Person of the Trinity, but
that we receive certain of the many gifts
of the Spirit. 15. Confess. Say the same

1024

I JOHN 4:16-5:1

16. And we have known and believed the
love that God hath to us. God is love; and he
that dwelleth in love dwelleth in God, and
God in him.

17. Herein is our love made perfect, that
we may have boldness in the day of judg¬
ment: because as he is, so are we in this
world.

18. There is no fear in love; but perfect
love casteth out fear: because fear hath tor¬
ment. He that feareth is not made perfect in
love.

19. We love him, because he first loved
us.

20. If a man say, I love God, and hateth
his brother, he is a liar: for he that loveth not
his brother whom he hath seen, how can he
love God whom he hath not seen?

21. And this commandment have we from
him, That he who loveth God love his
brother also.

CHAPTER 5

WHOSOEVER believeth that Jesus is the
Christ is bom of God: and every one that
loveth him that begat loveth him also that is
begotten of him.

thing; i.e., agree with some authority out¬
side of one's self. Son of God. This c £ n ”
fession of the deity of Jesus Christ implies
surrender and obedience also, not mere
lip service” (A. T. Robertson, Word Stud¬
ies in the New Testament, VI, 234).

16. Love that God hath to (literally,
in) us. Love becomes a force working
in us. .

c) It causes us to have boldness m
the day of judgment. 4:17.

Our love. The text literally reads the
love with us. It is the love which
God, who is love, has produced in us
through begetting us and placing his
spirit in us. Boldness in the day of judg¬
ment. The believer who has perfected
God’s love in his earthly life will be
able to approach the judgment seat of
Christ without any shame. Such assur¬
ance is not presumption, because as he
is, so are we in this world. The ground
of boldness is our present likeness to
Christ in this life, and particularly, ac¬
cording to this context, our likeness in
love.

d) It casts out fear. 4:18.

The thought of boldness brings to
mind its opposite, fear. Since love seeks
the highest good of another, fear, which
is shrinking from another, cannot be a
part of love. Torment. Better, punish¬
ment.

e) It proves the reality of our profes¬
sion. 4:19-21.

19. We love him. The word him is
not in the best texts, and the verb
is subjunctive. Therefore, translate: Let
us love, because he first loved us. 20,
21. Our love for our brethren, a visible
thing, proves our love for God, an in¬
visible entity. It is easy to say piously,
“I love God”; John says that real piety
is shown in brotherly love. Furthermore,
he drives the point home by declaring
in verse 21 that this is a commandment
of Christ (Jn 13:34).

V. Fellowship’s Cause. 5:1-21.

Believing in Christ is the ground of
our fellowship. The word believe has oc¬
curred only three times so far in the
epistle, but it appears six times in 5:1-
13. “St. John now traces the foundations
of spiritual kinsmanship” (Westcott, p.
176). The fact that the Christian has
exercised faith in Christ is proved in
three ways, according to the teaching of
this chapter.

At Faith in Christ Proved by the Con-

1025

I JOHN 5:2-6

2. By this we know that we love the chil¬
dren of God, when we love God, and keep
his commandments.

3. For this is the love of God, that we
keep his commandments: and his command¬
ments are not grievous.

4. For whatsoever is bom of God over-
cometh the world: and this is the victory that
overcometh the world, even our faith.

5. Who is he that overcometh the world,
but he that believeth that Jesus is the Son of
God?

6. This is he that came by water and
blood, even Jesus Christ; not by water only,
but by water and blood. And it is the Spirit
that beareth witness, because the Spirit is
truth.

duct We Exhibit. 5:1-5.

1) As begotten ones we love the
brethren. 5:1-3.

1. The Gnostics denied that Jesus of
Nazareth was the Christ. John makes
faith in this truth an essential test of
being begotten of God. Him that begat
is God. Him also that is begotten is the
believer. 2. The converse of 4:20,21 is
here stated. It is equally true to say that
he who loves God loves His children,
and he who loves Gods children loves
God. When. Literally, whenever . 3.
Grievous. Heavy, an oppressive and ex¬
haustive burden. Love makes the com¬
mandments of God light.

2) As believing ones we live victori¬
ously. 5:4,5.

4. Keeping the commandment to love
the brethren is possible because of the
victory which the Christian has over the
world. Overcometh. Present tense, im¬
plying a continuous battle. Victory that
overcometh. Here the verb is aorist, in¬
dicating the assuredness of the victory.
The victory that overcame the world
is our faith. 5. Our faith is in the fact
that Jesus is the Son of God. It is the
belief in the full deity (Son of God) and
true humanity (Jesus) of the God-man.
“Our creed is our spear and shield”
(Plummer, The Epistles of S. John , p.
112 ).

B. Faith in Christ Proved by the Cre¬
dentials We Exhibit. 5:6-12.

1) The Evidence of the Credentials.
5:6-8.

6. Water and blood. These have been
interpreted to mean (1) the baptism and
death of Christ; (2) the water and blood
which flowed from Christs side on the
cross; (3) purification and redemption;
and (4) the sacraments of baptism and
the Lord s Supper. The last two interpre¬
tations are symbolical; and there is no call
for such interpretations here because
came is aorist, referring to actual event.
The first two make the phrase refer to
“actual events in the Lords life. The sec¬
ond is not to be preferred because the
order of the words is reversed (cf. Jn 19:
34). The first is the most satisfactory ex¬
planation. Christ came through (die, “by
means of”) baptism, which marked him
off and associated his ministry with right¬
eousness; and through blood, his death,
which paid the penalty for the sins of
the world. His ministry was also exercised
in (the second and third by in the verse)
the sphere of what his baptism and his

1026

I JOHN 5:7-15

7. For there are three that bear record in
heaven, the Father, the Word, and the Holy
Ghost: and these three are one.

8. And there are three that bear witness in
earth, the spirit, and the water, and the
blood: and these three agree in one.

9. If we receive the witness of men, the
witness of God is greater: for this is the wit¬
ness of God which he hath testified of his
Son.

10. He that believeth on the Son of God
hath the witness in himself: he that believeth
not God hath made him a liar; because he
believeth not the record that God gave of his
Son.

11. And this is the record, that God hath
given to us eternal life, and this life is in his
Son.

12. He that hath the Son hath life; and he
that hath not the Son of God hath not life.

13. These things have 1 written unto you
that believe on the name of the Son of God;
that ye may know that ye have eternal life,
and that ye may believe on the name of the
Son of God.

14. And this is the confidence that we
have in him, that, if we ask any thing ac¬
cording to his will, he heareth us:

15. And if we know that he hear us, what¬
soever we ask, we know that we have the
petitions that we desired of him.

death stood for. The Holy Spirit continues
to bear witness of this truth. Baptism and
death were the two termini of our Lord’s
ministry.

7. The text of this verse should read,
Because there are three that bear rec¬
ord. The remainder of the verse is spuri¬
ous. Not a single manuscript contains
the trinitarian addition before the four¬
teenth century, and the verse is never
quoted in the controversies over the Trin¬
ity in the first 450 years of the church
era. 8. The three witnesses are the spirit,
and the water, and the blood: and these
three agree in one. “The trinity of wit¬
nesses furnish one testimony” (Plummer,
The Epistles , p. 116), namely that Jesus
Christ came in the flesh to die for sin
that men might live.

2) The Effect of the Credentials. 5:9-

12 .

9. A threefold witness is all that is
necessary for men (cf. Deut 19:15; Mt
18:16; Jn 8:17). God has given us three
witnesses in the Spirit, water, and blood
which we must receive, 10. In himself.
The witness is not only external but also
internal. “That which for others is ex-*
temal is for the believer experimental”
(Westcott, p. 186). Made him a liar. Be¬
cause the unbeliever makes God out to
be a liar about his entire plan of redemp¬
tion. 11. Record. Literally, witness . The
content of the external and internal wit¬
ness is that God gave his divine Son
that men might have eternal life. 12. A
deduction from verse 11. If the Son
has life, then he who has the Son also
has life. Life. Literally, the life.

C. Faith in Christ Proved by the Con¬
fidence We Exhibit. 5:13-21.

1) Confidence in Prayer. 5:13-17.

13. These things. The whole epistle.
That ye may know. The conscious knowl¬
edge of the possession of eternal life is
the basis for the joy of fellowship, which
is the theme of the epistle (1:4).

14. Boldness. This is the fourth men¬
tion of it (cf. 2:28; 4:17 in connection
with judgment; and 3:21,22 and here
in connection with prayer). According to
his will. The limitation is gracious be¬
cause his will is always best for his chil¬
dren. The promise is that God hears us,
and this includes the idea that he also
grants the petition (cf. Jn 9:31; 11:41,
42). 15. Whatsoever we ask is synonymous
with the according to his will of verse

1027

I JOHN 5:16-18

16. If any man see his brother sin a sin 14. The believer who is in fellowship

which is not unto death, he shall ask, and he with God will not ask anything that

shall give him life for them that sin not unto is contrary to God's will.

death. There is a sin unto death: I do not say 16. Prayer is limited not only by the
that he shall pray for it. will of God but also by the actions of

17. All unrighteousness is sin: and there is others. “Mans will has been endowed by

a sin not unto death. God with such royal freedom, that not

18. We know that whosoever is bom of even His will coerces it. Still less, there-

God sinneth not; but he that is begotten of fore, can a brother's prayer coerce it.

God keepeth himself, and that wicked one H a human will has deliberately and ob-
toucheth him not. stinately resisted God, and persists in

doing so, we are debarred from our
usual certitude. Against a rebel will even
the prayer of faith in accordance with
God's will (for of course God desires the
submission of the rebel) may be offered
in vain" (Plummer, The Epistles of S.
John, p. 121). Sin a sin. Literally, sinning
a sin . The supposed case is one in which
the brother is seen in the very act of
sin. He shall give him life for them that
sin not unto death. The pronouns are
ambiguous. The sentence may mean that
God shall give the intercessor life, or it
can be taken to mean that the intercessor
will give the sinner life through his pray¬
ers (similar to Jas 5:20). It is difficult to
decide which is preferred, for both ideas
are Scriptural.

A sin unto death. The translation a sin
is too definite. There is sin unto death ,
which implies not a single act but acts
which have the character of sin unto
death. These may not always be outward
so that they can be recognized and
known, since John says we cannot know
what to pray. Neither is the sin unto
death the rejection of Christ, for the
context is dealing with Christians. It
must be similar to the cases cited in I
Cor 5 and 11:30. Concerning prayer for
such a brother, John is very guarded in
what he recommends. He does not for¬
bid intercession nor does he encourage
it. Individual fellowship will determine
the proper course of action. 17. All un¬
righteousness is sin. John warns against the
lax thinking that some sins are permis¬
sible and others (unto death) not.

2) Confidence in Knowledge. 5:18-21.

18. We know. With certain, positive
knowledge. Sinneth not. Present tense;
habitual sinning. “The power of inter¬
cession to overcome the consequences of
sin might seem to encourage a certain
indifference to sin" (Westcott, p. 193).
“The condition of Divine sonship is in¬
compatible, not merely with sin unto
death, but with sin of any description”
(Plummer, p. 125). Toucheth. Occurs in

1028

I JOHN 5:19-21

19. And we know that we are of God, and
the whole world lieth in wickedness.

20. And we know that the Son of God is
come, and hath given us an understanding,
that we may know him that is true; and we
are in him that is true, even in his Son Jesus
Christ. This is the true God, and eternal life.

21. Little children, keep yourselves from
idols. Amen.

John only in Jn 20:17, and means not
a mere superficial touching but a grasp¬
ing hold of. Satan cannot grasp and
hold on to the one begotten of God. 19.
The second fact in our knowledge. The
whole world. The order of words indi¬
cates that the world with its thoughts,
ways, methods, etc., is meant. 20. Third
fact. Is come. The verb (hekei rather
than erchomai) includes the ideas of his
coming at the incarnation and his pres¬
ence now in believers. That we may know.
Know experientially through the appro¬
priation of knowledge.

21. Keep. A different word (phylasso)
from that used in 5:18 (tereo). It means
guard as a garrison does. Idols. "An
‘idol’ is anything which occupies the
place due to God” (Westcott, p. 197).
Ephesus abounded with idols and idola¬
trous practices; so the warning was most
appropriate.

BIBLIOGRAPHY

Alexander, William. The Epistles of
St. John . New York: George Doran,
n.d.

Alford, Henry. The Greek Testament,
IV, 421-528. London: Rivingtons,
1875.

Cameron, Robert. The First Epistle of
John . Philadelphia: A. J. Rowland,
1899.

Candlish, Robert S. The First Epistle
of John. Grand Rapids: Zondervan
Publishing House, n.d.

Findlay, George. Fellowship in the
Life Eternal. London: Hodder and
Stoughton, n.d.

Ironside, H. A. Addresses on the Epis¬
tles of John. New York: Loizeaux
Brothers, n.d.

Kelly, William. An Exposition of the
Epistles of John the Apostle. Lon¬
don: T. Weston, 1905.

Law, Robert. The Tests of Life. Edin¬
burgh: T. & T. Clark, 1909.

Plummer, A. The Epistles of S. John.
(Cambridge Greek Testament). Cam¬
bridge: The University Press, 1886.

Robertson, A. T. Word Studies in the
New Testament, VI, 199-266. New
York: Harper & Brothers, 1933.

Ross, Alexander. The Epistles of James
and John. Grand Rapids: Wm. B.
Eerdmans Publishing Co., 1954.

Smith, David. "The Epistles of John,”
The Expositors Greek Testament, V,
151-208. Grand Rapids: Wm. B. Eerd¬
mans Publishing Co., n.d.

Stevens, G. B. The Johannine Theology.
London: Richard B. Dickinson, 1894.

Vincent, Marvin R. Word Studies in
the New Testament, II, 303-404.
Grand Rapids: Wm. B. Eerdmans
Publishing Co., 1946.

Westcott, Brooke Foss. The Epistles
of St. John. Cambridge: The Mac¬
millan Company, 1892.

Wuest, Kenneth S. In These Last Days.
Grand Rapids: Wm. B. Eerdmans Pub¬
lishing Co., 1954.

1029

THE SECOND EPISTLE
OF JOHN

INTRODUCTION

Neither II nor III John contains any in¬
timation of time or place of writing. In
view of this silence and in absence of any
evidence to the contrary, it seems prob¬
able that the circumstances were the same
as those of the First Epistle. The destina¬
tion of the Second Epistle is enigmatic.
Some hold that the phrase elect lady (v.
1) is a figurative way of designating the
whole church, or at least some particular
church group. Such a metaphorical use
may be paralleled by Eph 5:22-33 and
Rev 21:9. In such a view elect sister (v.
13) would refer to John's own congrega¬
tion. However, “the simplicity of the little
letter precludes the possibility of so elab¬
orate an allegory, while the tenderness of
its tone stamps it as a personal communi¬

cation" (David Smith, ExpGT, IV, 162).
Others hold that the letter is addressed
to an individual lady and her family.
Whether or not her name was Kyria is an
open question (cf. alternate constructions
in III Jn 1 and I Pet 1:1). Whatever her
name, she evidently resided near
Ephesus and was well known in her com¬
munity (perhaps her home was the meet¬
ing place for the local church). A sister
of hers, presumably deceased, had a
family resident at Ephesus and connected
with John's congregation. Apparently
several of the “elect lady's” sons had vis¬
ited their cousins in Ephesus. Having be¬
come acquainted with them, John wrote
their mother this letter.

t. Introduction. 1-3.

A. Author. 1.

B. Address. 1.

C. Greeting. 2,3.

II. Warning concerning heresy. 4-11.

A. The content of the heresy. 4-6.

B. The cause of the heresy. 7.

1. The coming of deceivers. 7.

2. The creed of deceivers. 7.

C. The consequences of heresy. 8-11.

1. Examination of self. 8.

2. Examination of others. 9-11.

a. Criterion for the examination. 9.

b. Consequences of the examination. 10,11.
III. Conclusion. 12,13.

1030

II JOHN 1:1

11 JOHN COMMENTARY

THE elder unto the elect lady and her chil¬
dren, whom I love in the truth; and not I
only, but also all they that have known the
truth;

L Introduction. 1-3.

A. Author. 1.

The elder. See Introduction to I John.
Perhaps the informal and more intimate
use of elder instead of ‘apostle” lends sup¬
port to the view that the letter is ad¬
dressed to an individual rather than to a
church. On the word elder used with
reference to age, see I Tim 5:1,2; I Pet
5:5; and with reference to office, see Acts
11:30; 14:23; 15:4,6,23; 16:4; 20:17;
I Tim 5:17,19; Tit 1:5; Jas 5:14; I Pet
5:1.

B. Address. 1.

Elect lady. See Introduction. Whom
refers to mother and children. In the
truth. Better, in truth , “in all Christian
sincerity.” All they ... All Christians
would love the family if they had the
same relationship as John did.

1031

II JOHN 1:2-6

2. For the truth’s sake, which dweUeth in C. Greeting. 2,3.

us, and shall be with us for ever. 2. For the truth’s sake. Cf. Jn 15:6;

3. Grace be with^ou, mercy, and peace, 16:6. The Truth (or Christ) and the Spirit

from God the Father, and from the Lord make love for the elect lady and her fam-

Jesus Christ, the Son of the Father, in truth ily possible. The Truth is the foundation

and love. of love for all believers. With us. Em-

4. I rejoiced greatly that I found of thy phatic position in clause.

children walking in truth, as we have re- 3. Translate: There shall be with us
ceived a commandment from the Father. grace . . . Unusual mode of greeting,

5. And now I beseech thee, lady, not as probably suggested by with us in the pre-

though I wrote a new commandment unto ceding verse. It is a confident assurance

thee, but that which we had from the begin- of blessing. Grace. The favor of God

ning, that we love one another. toward sinners. The word occurs else-

6. And this is love, that we walk after his where in John only in Jn 1:14,16,17;

commandments. This is the commandment, ^ J n 22:21. Mercy is the

from the beginning, compassion of God for us in our misery.

° ° John uses this word only here. Peace

is the resultant state of wholeness when
sin and misery are removed. From God
. . . and from the Lord. The repetition of
from (para) emphasizes the distinctive¬
ness of the persons of the Father and the
Son. The Son of the Father. A unique ex¬
pression apparently connecting the reve¬
lation of the Father closely with the Son.

II. Warning Concerning Heresy. II
John 4-11.

Truth and love mentioned in verse 3
are now developed. The walk of the lady’s
children in truth is commended, and lov¬
ing one another is commanded.

A. The Content of the Heresy. 4-6.

4. Rejoiced. Aorist, perhaps epistolary
—“rejoice”; or better, expressing the ini¬
tial act of joy. Found. Perfect tense; what
John found continued to be true. Walking.
Peripated , including every activity of life
(cf. I Jn 1:7). In truth. The whole charac¬
ter and conduct of their lives was in
truth; i.e., in conformity with the whole
tone of Christianity. Some, of course, did
not walk in truth, and this was the heresy.

5. And now. This introduces a practi¬
cal exhortation based on verse 4. “ It is
my joy at the Christian life of some of
thy children, and my anxiety about the
others, that move me to exhort thee’”
(Plummer, p. 135). I beseech. Erotab , a
personal request, rather than parakaleb,
a general request (which word is never
used by John). That we love one another.
These words probably depend on I be¬
seech thee, the intervening clause being
parenthetical.

6. This is love. The love that John re¬
fers to consists in this. In verse 5 the
commandment is to love; in verse 6 love
is obeying His commands. “This is no

That, as ye have heard
ye should walk in it.

1032

II JOHN 1:7-8

7. For many deceivers are entered into
the world, who confess not that Jesus Christ
is come in the flesh. This is a deceiver and an
antichrist.

8. Look to yourselves, that we lose not
those things which we have wrought, but
that we receive a full reward.

vicious logical circle, but a healthy moral
connexion . . . Love divorced from duty
will run riot, and duty divorced from love
will starve” (Plummer, pp. 135,136). Love
is not merely a matter of feeling; it is
the action of doing the will of God. This
word would be particularly necessary
when writing to a woman, who by nature
is more emotional. In it. In love, which is
His commandment.

B. The Cause of the Heresy. 7.

Some were spreading heresy rather

than walking in truth. The heresy con¬
sisted in denying the truth of the com¬
mandments of the incarnate Christ, and
it was due to a denial of the Incarnation.
If Christ was not truly human, then there
is no basis for Christian ethics (cf. I Jn
2:6). And certainly there is no example of
self-denying love if he was merely a
phantom or theophany.

7. Deceivers. Those who lead astray.
Confess not. Not to affirm is the same as
to deny. Is come. Literally, coming (a par¬
ticiple). The emphasis is not simply on the
ast fact of the coming of Christ in flesh,
ut also on the continuance of his hu¬
manity and even on the future manifesta¬
tion of the Lord. Christ is never said to
come into flesh, but in flesh; the former
would leave room for saying that deity
was united with Jesus sometime after his
birth. An antichrist. Better, the antichrist.
The one about whom they had already
heard. See notes on I Jn 2:28.

C. The Consequences of Heresy. 8-11.

The presence of heretical teaching calls

for examination.

1) Examination of Self. 8.

The danger was personal as well as
external; therefore, self-examination is
called for as well as examination of the
heretics.

Look to yourselves. Cf. Mk 13:9.
We lose not. Better MSS support ye lose
not. We have wrought; i.e., the apostles.
We receive. Better MSS read ye receive.
Thus the sentence reads: that ye lose
not those things which we have wrought,
but that ye receive a full reward. The
readers are warned to take heed that the
deceivers do not undo the work which the
apostles and evangelists had done, so that
they might receive a full reward. Full re¬
ward. No element lacking in rewarding
of God’s people in the life to come.

2) Examination of Others. 9-11.

9. Others should be examined on the

1033

II JOHN 1:9-13

9. Whosoever transgresseth, and abideth
not in the doctrine of Christ, hath not God.
He that abideth in the doctrine of Christ, he
hath both the Father and the Son.

10. If there come any unto you, and bring
not this doctrine, receive him not into your
house, neither bid him God-speed:

11. For he that biddeth him God-speed is
partaker of his evil deeds.

12. Having many things to write unto
you, I would not write with paper and ink:
but I trust to come unto you, and speak face
to face, that our joy may be full.

13. The children of thy elect sister greet
thee. Amen.

basis of their abiding in the teaching of
Christ. Transgresseth. Better, goeth on,
i.e., in the profession of Christianity with¬
out the reality of abiding in the doctrine
of Christ. Doctrine of Christ. That which
he taught at his coming. He hath both
the Father and the Son. The fuller ex¬
pression in the positive part of the verse
shows that, in the negative statement that
precedes it, not to have God is also not
to have Christ.

10. If there come any. The if assumes
the case, not merely expresses the possi¬
bility. In other words, such people were
coming into Christians’ homes under a
friendly guise (cf. Didache 11). Unto
you. To the elect lady and her children.
Receive him not . . . neither bid (say).
Present imperatives, forbidding the con¬
tinuance of what was customary. The in¬
junction is to refuse such ones Christian
hospitality. This is a severe measure, par¬
ticularly when one remembers that hos¬
pitality is generally enjoined in the NT.
Neither bid him God speed. Do not say a
greeting of sympathy. God speed is a
good translation of the broad idea con¬
tained in the word chairein (cf. Acts 15:
23; 23:26; Jas 1:1). 11. Partaker. One
who fellowships. The one who bids God
speed actually fellowships in the work
of the antichrist. Evil deeds. Literally,
his deeds, his evil deeds. Emphasis on the
evil character of his works.

III. Conclusion. II John 12,13.

The conclusion is very similar to that
of the Third Epistle and evidently indi¬
cates that the two letters were written at
the same time. John has dealt with the
main purpose for writing and reserves
other subjects for a personal interview.

12. Many things. Perhaps the same
subjects discussed in the First Epistle. 13.
Elect sister. See Introduction to II John.
The adjective elect is used by John only
here, in verse 1, and in Rev 17:14.

BIBLIOGRAPHY

For Bibliography, see after I John.

1034

Ill JOHN lil

THE THIRD EPISTLE
OF JOHN

(See Introduction to II John)

OUTLINE

I. Introduction. 1-4.

A. Personal salutation. 1.

B. Personal sentiments. 2-4.

II. The duty of hospitality. 5-8.

A. The reward of hospitality. 5.

B. The report of hospitality. 6.

C. The reasons for hospitality. 7,8.

III. The danger of haughtiness. 9-12.

A. Haughtiness exemplified. 9.

B. Haughtiness condemned. 10.

C. Haughtiness contrasted. 11,12.

IV. Conclusion. 13,14.

HI JOHN

THE elder unto the well-beloved Gaius,
whom I love in the truth.

COMMENTARY

I. Introduction. 1-4.

This epistle presents one of the most
vivid glimpses in the New Testament of
a church in the first century. The charac¬
ters, Gaius, Diotrephes, and Demetrius,
are sketched with bold strokes of the
apostle’s pen. Characteristics of church
life are also clearly seen in the epistle.
The independence of the believers is out¬
standing, and their personalities, as well
as their doctrinal problems, are patent.
This brief and very personal letter shatters
the notion that tne state of things was
ideal, or nearly so, in the first century.
Contrariwise, it reveals the problems of
a vigorously growing faith.

A. Personal Salutation. 1.

The salutation is brief in contrast
with the salutations of other personal
letters in the NT. Elder. See II Jn 1. This
was evidently the usual way John desig¬
nated himself. The wellbeloved Gaius.
Since Gaius was one of the most common
names of the time, it is impossible to
identify him with any other Gaius men¬
tioned in the NT (cf. Acts 19:29; 20:4;
Rom 16:23; I Cor 1:14). Beloved ex-
presses the common sentiment that others
shared about Gaius. Whom I love in the
truth expresses John’s personal feelings.
The I is emphatic, as if implying that
there were some who were hostile to
Gaius.

1035

Ill JOHN 1:2-6

2. Beloved, I wish above all things that B. Personal Sentiments. 2-4.

thou mayest prosper and be in health, even 2. Above all things. No such meaning

as thy soul prospereth, for peri panton is found in the NT or in

3. For I rejoiced greatly, when the breth- the LXX. Better rendered in all things .

ren came and testified of the truth that is in It refers to the whole sentence in general,

thee, even as thou walkest in the truth. Prosper. Only here, in Rom 1:10, and in

4. I have no greater joy than to hear that I Cor 16:2. Be in health. Paul sometimes

my children walk in truth. uses the word metaphorically of sound

5. Beloved, thou doest faithfully what- doctrine, but here the sense is of sound

soever thou doest to the brethren, and to physical health, as in Lk 5:31; 7:10; 15:

strangers; 27. It may indicate that Gaius had been

6. Which have borne witness of thy char- ill- The phrase even as thy soul prosper¬
ity before the church: whom if thou bring eth shows that prosper and be in health

forward on their journey after a godly sort, refer to temporal blessings, and this verse

thou shalt do well: ? ives us * e authority for praying for such

for our friends.

3. Came. Present tense; not on one
occasion but on several reports came. The
truth that is in thee, even as thou walkest
. . . The brethren had repeatedly wit¬
nessed to Gaius' Christianity, as proved
by his doctrine and his walk. The verse
may also imply that Gaius had withstood
some false teaching. 4. The literal order
is bold: Greater man these (tidings of
your stand) I have no joy. Some manu¬
scripts read grace instead of joy. The
result of these reports was that John
might hear that his children were walking
(as the habit of their lives) in truth.

H. The Duty of Hospitality. 5-8.

Apparently Gaius had been censured
by some for his hospitality to strange
brethren. John approves of his actions and
enjoins such hospitality as a Christian
duty. ^

A. The Reward of Hospitality. 5.

Beloved marks a new section. Thou

doest faithfully (piston poieis). Literally,
thou doest a faithful thing, or thou mak-
est sure . That is, any good done for or
to the brethren will surely be rewarded
(cf. Mt 26:10; Rev 14:13). Hospitality
will have its reward. And to strangers.
The addition of this phrase would indi¬
cate that this was the particular point for
which Gaius was being taken to task.

B. The Report of Hospitality. 6.

Which have borne witness. Those

who had experienced Gaius’ hospitality
had testified of it before the church, prob¬
ably at Ephesus, where John was. Thou
shalt do well. John urges Gams' to con¬
tinue his good work. Bring forward. See
Acts 15:3; Tit 3:13, where the idea of
supplying provisions for the journey is
included.

1036

Ill JOHN 1:7-10

7. Because that for his name's sake, they
went forth, taking nothing of the Gentiles.

8. We therefore ought to receive such,
that we might be fellow helpers to the truth.

9. I wrote unto the church: but Dio-
trephes, who loveth to have the preeminence
among them, receiveth us not.

10. Wherefore, if I come, I will remember
his deeds which he doeth, prating against us
with malicious words: and not content there¬
with, neither doth he himself receive the
brethren, and forbiddeth them that would,
and casteth them out of the church.

C, The Reasons for Hospitality. 7,8.

7. Three reasons are given for hospi¬
tality. First, these brethren went forth
for the sake of the Name, i.e., Jesus Christ
(cf. Acts 5:41; Jas 2:7). Second, they took
nothing of unconverted Gentiles. The par¬
ticiple is present, indicating that it was
their practice to take nothing. 8. Third,
through hospitality Christians can become
fellow workers for the truth. Ought.
Bound to, as in I Jn 2:6.

III. The Danger of Haughtiness. 9-12.

A. Haughtiness Exemplified. 9.

The RSV has, I have written something
to the church , i.e., a few words. Ti,
“something,” indicates that John viewed
his letter lightly. It, of course, has not
been preserved. Unto the church. The
church to which Gaius belonged. But its
purpose had failed. Who loveth to have
the pre-eminence among them. The word
occurs nowhere else in the NT. It does
not imply doctrinal defection (cf. II Jn
9) but rather proud ambition and the de¬
sire to promote personal authority. Plum¬
mer makes an interesting suggestion:
“Perhaps the meaning is that Diotrephes
meant to make his Church independent;
hitherto it had been governed by S. John
from Ephesus, but Diotrephes wished to
make it autonomous to his own glorifica¬
tion” (Plummer, p. 149). Receiveth us
not. That is, Diotrephes did not receive
Johns wishes in the matter of hospitality.
The improbability that any Christian
would have withstood the apostles
authority is one of the internal argu¬
ments used against the Johannine author¬
ship of this letter. It is thought to be in¬
conceivable that a Christian would dis¬
regard the commandments of a genuine
apostle if he were the author. However,
Paul's apostolic authority was often
challenged.

B. Haughtiness Condemned. 10.

If I come. No doubt because of
verse 14 (cf. I Jn 2:28 for similar con¬
struction). I will remember. Bring these
things to his notice and the notice of
others. Prating. Used only here, though
the adjective form occurs in I Tim 5:13.
Literally, to talk nonsense. With mali¬
cious words. Diotrephes' talk was both
senseless and wicked. His actions included
not being hospitable himself, forbidding
those who would be, and casting them
out of the church. Evidently he had suf¬
ficient authority in the congregation to
do this excommunicating, of whatever sort
it was.

Ill JOHN 1:11-14

11. Beloved, follow not that which is evil,
but that which is good. He that doeth good
is of God: but he that doeth evil hath not
seen God.

12. Demetrius hath good report of all
men, and of the truth itself: yea, and we also
bear record; and ye know that our record is
true.

13. I had many things to write, but I will
not with ink and pen write unto thee:

14. But 1 trust 1 shall shortly see thee, and
we shall speak face to face. Peace be to thee.
Our friends salute thee. Greet the friends by
name.

C. Haughtiness Contrasted. 11,12.

11. Beloved again marks the transition.
Follow. Literally, imitate. Evil. Kakos ,
“bad.” Rarely used by John. Is of God.
The source (ek, “of”) of his life is God;
i.e., he is a child of God. He imitates his
Master (Acts 10:38). Hath not seen God.
Cf. I Jn 3:6. The question of hospitality
is no longer the only specific matter in
view, but doing good or evil in general
and as the habit of one’s life.

12. From the evil Diotrephes John
turns to the good Demetrius. All we know
of him we learn from this brief mention.
It is conjecture that he is the same De¬
metrius, though now converted, of Acts
19:24. Demetrius’ good testimony was
witnessed to by three sources: (1) all men,
(2) the truth, that is, the standard of Chris¬
tianity, and (3) John and those with him.

IV. Conclusion. 13,14.

The similarity to the conclusion of II
John supports the view that they were
written about the same time.

13. I had. Imperfect, referring to the
time when he began the letter. Pen. Lit¬
erally, reed . 14. See verse 10.

15. Note the division of verse 14 in the
AV into verses 14 and 15 in the RSV and
in editions of the Greek text. Peace be to
thee. Ordinary blessing which was suit¬
able either for a greeting or for a fare¬
well. Friends. It is a question whether
John means his friends (thus supply “our”
as AV does) or Gaius’ (thus supply “thy”).
By name. The phrase occurs elsewhere
only in Jn 10:3. The salutation was to be
given to each individual separately. “S.
John as shepherd of the Churches of
Asia would imitate the Good Shepherd
and know all his sheep by name” (Plum¬
mer, p. 153).

BIBLIOGRAPHY

For Bibliography, see after I John.

1038

JUDE

INTRODUCTION

Authorship and Date . The Epistle of
Jude, the last of the “general” or
catholic” epistles, is declared to have
been written by “Jude, the servant
of Jesus Christ, and brother of James.”
Dispute over 7 the authenticity of the
claim is as old as Eusebius, who
placed this letter, along with Hebrews,
under suspicion. However, the soundest
historical and internal evidence supports
the truthfulness of the text. Matthew
13;55 and Mark 6:3 name Judas (Jude)
and James as brothers of Jesus. That
James is identified so simply in this
epistle is evidence that he was Jesus’
brother. Some scholars allege that “Jude”
is a borrowed or pen name, but this
is open to question. Apart from being
the author of this letter, Jude had no
special reputation or authority in the
early church; therefore little reason ex¬
isted for a forger to use Judes name.
Though the date of composition cannot
be fixed with certainty, it would not be
inaccurate to assign it to the latter half
of the first century. It is listed in the
Muratorian Canon (second century), and
mentioned by Tertullian, Clement, and
Origen (third century). Although it suf¬
fered a diminished status because of its
citations from the non-canonical books
of Enoch and the Assumption of Moses,
its right to inclusion in the canon was
universally recognized by a.d. 350.

Purpose. Apparently a general letter
to Christians of the first century, the

Epistle of Jude warns against the incipi¬
ent heresy of Gnosticism, a philosophy
that distinguished sharply between mat¬
ter, as being inherently evil, and spirit,
as being good. Such a system of thought
had serious implications for Christian
life and doctrine. It challenged the
Biblical doctrine of creation. And it gave
rise to the idea that Christ’s body was
only apparent, not real, for if Christ
had had a real body, it would have been
evil. In its effect on Christian ethics,
Gnosticism prompted two quite different
results: on the one hand antinomianism,
the belief that one is not under obliga¬
tion to obey the moral law, and on the
other a form of abuse of the body to
promote spirituality. Both are opposed
by Scripture. It may be inferred from
the epistle that the readers were guilty,
in varying degrees, of rebellion against
authority, irreverence, presumptuous
speech, and a libertine spirit. Judes tone
is polemic, for he rebukes false teachers
who deceive unstable. believers and cor¬
rupt tlje Lord’s table.

While no outline is finally authori¬
tative, this epistle falls easily into four
sections:

I. Identification, salutation, and pur¬
pose. Jude 1-4.

II. Admonitions against false teachers.
Jude 5-16.

III. Exhortations to Christians. Jude 17-
23.

IV. Benediction. Jude 24,25.

1039

JUDE 1:1-4

JUDE

JUDE, the servant of Jesus Christ, and
brother of James, to them that are sanctified
by God the Father, and preserved in Jesus
Christ, and called:

2. Mercy unto you, and peace, and love,
be multiplied.

3. Beloved, when I gave all diligence to
write unto you of the common salvation, it
was needful for me to write unto you, and
exhort you that ye should earnestly contend
for the faith which was once delivered unto
the saints.

4. For there are certain men crept in un¬
awares, who were before of old ordained to
this condemnation, ungodly men, turning
the grace of our God into lasciviousness, and
denying the only Lord God, and our Lord
Jesus Christ.

COMMENTARY

I. Identification, Salutation, and Pur¬
pose. Jude 1-4.

1. Jude identifies himself as the writer,
describes his relationship to Christ and
to James, and defines his readers, all in
one short sentence. Jude, or Judas, is a
popular name in the Hebrew tradition.
A frequent Pauline word — slave, or
bond servant — is used, and it speaks of
Judes devotion to Christ. The writers
blood relationship to Jesus is of secondary
importance. The sovereignty of God and
the centrality of Christ are expressed in
the election and preservation of the
readers. The verb translated kept (ASV)
points forward to Christ s return.

2. Jude s trilogy of mercy ... peace,
and love is distinctly Semitic, and cor¬
responds closely to Pauls “grace, mercy,
and peace” (II Tim 1:2).

3. The purpose of the letter is plainly
stated, and the polemic point of
view indicated. Jude does not harshly
demand, but lovingly appeals to these
Christians to recall their common salva¬
tion. The Greek adverb hapax, once for
all (Heb 6:4; 10:2; I Pet 3:18), affirms
the finality of the revelation of God in
Christ in redemptive history. It is the
fixed, nonrepeatable point of our faith.
This revelation accomplished its goal, for
it was delivered to the saints.

4. The occasion for the letter was the
intrusion of ungodly persons into the
fellowship of the church. These heretics
are open to four charges: they entered
secretly; they were previously appointed
to condemnation; they are ungodly, i.e.,
irreverent; and they deny Christ as
Master and Lord. To deny is positively
to disbelieve what Christ testified about
himself. Gnostic antinomianism is implied
in licentiousness (AV, lasciviousness),
which connotes sexual debauchery.

1040

JUDE 1:5-11

5. I will therefore put you in remem¬
brance, though ye once knew this, how that
the Lord, having saved the people out of the
land of Egypt, afterward destroyed them
that believed not.

6. And the angels which kept not their
first estate, but left their own habitation, he
hath reserved in everlasting chains under
darkness unto the judgment of the great day.

7. Even as Sodom and Gomorrah, and the
cities about them in like manner, giving
themselves over to fornication, and going
after strange flesh, are set forth for an exam¬
ple, suffering the vengeance of eternal fire.

8. Likewise also these filthy dreamers
defile the flesh, despise dominion, and speak
evil of dignities.

9. Yet Michael the archangel, when con¬
tending with the devil he disputed about the
body of Moses, durst not bring against him a
railing accusation, but said, The Lord rebuke
thee.

10. But these speak evil of those things
which they know not: but what they know
naturally, as brute beasts, in those things
they corrupt themselves.

11. Woe unto them! for they have gone in
the way of Cain, and ran greedily after the
error of Balaam for reward, and perished in
the gainsaying of Core.

II. Admonitions Against False Teach¬
ers. Jude 3-16.

5. Again the adverb hapax is used
(cf. v. 3); here it refers to the readers'
knowledge of the Gospel. Jude's argu¬
ment is that a man's profession of faith
does not establish him as righteous be¬
fore God. The possibility of lapsing is
illustrated by the example of disbeliev¬
ing Israelites who were saved out of
Egypt but subsequently destroyed.

6. A further illustration is the fall of
the rebellious angels, who erred from
their calling by exalting themselves.
Jude's language here may reflect the
influence of the book of Enoch, which
contains an elaborated description of the
disobedient angels. Genesis 6:1-4 pro¬
vides the original Biblical account.

7. Lastly, Jude cites the history of
Sodom and Gomorrha to enforce his
moral. Throughout Scripture these cities
are symbolic of divine judgment executed
by fire. So their fate is a foretaste of
the fate of professing believers - who do
not persevere in rightousness.

8. Irreverence is the chief sin of the
ungodly persons of verse 4. The sense
of the word dignities (AV), or the glorious
ones (RSV), is not clear; it may refer
to Christian leaders.

9. Jude amplifies his plea for reverence
by citing the apocryphal story of Michael
and the devil, taken from the pseudepi-
graphical Assumption of Moses. Although
Jude quoted both this book and Enoch,
it is not a supportable inference that he
ascribed canonical status or historicity to
them. The moral that Jude points up is
that Michael showed restraint even in his
relations with the devil, whereas the
false teachers exhibit no reverence for
any authority.

10. Lacking the spiritual^ insight to
recognize the "glorious ones,” these evil
men scoff at them. With irony Jude
destroys the Gnostic claim to superior
spiritual knowledge by stating that they
possess only irrational animal instincts.
Dependence upon knowledge gained only
by the brute senses leads to sure destruc¬
tion.

11. Jude pronounces a woe, again
employing a triad of historical examples
— Cain, Balaam, and Korah. Cain is typi¬
cal of unrighteousness, Balaam of the
spirit of deceit and covetousness (cf.
Num 22-24), and Korah (or Core) of

1041

JUDE 1:12-15

12. These are spots in your feasts of char¬
ity, when they feast with you, feeding them¬
selves without fear: clouds they are without
water, carried about of winds; trees whose
fruit withereth, without fruit, twice dead,
plucked up by the roots;

13. Raging waves of the sea, foaming out
their own shame; wandering stars, to whom
is reserved the blackness of darkness for ever.

14. And Enoch also, the seventh from
Adam, prophesied of these, saying, Behold,
the Lord cometh with ten thousands of his
saints,

15. To execute judgment upon all, and to
convince all that are ungodly among them of
~all their ungodly deeds which they have un¬
godly committed, and of all their hard
speeches which ungodly sinners have spoken
against him.

the rebellion of malcontents against duly
constituted authority (cf. Num 16).
These kinds of sin undermine the spiri¬
tual health of the whole church and des¬
troy those who practice them.

12. The author heightens his condem¬
nation of false teachers by turning from
Biblical to natural analogies, of which
there are five. Love-feasts were meals
eaten in connection with worship serv¬
ices or the Eucharists, and their intent
was to enrich the believers* Christian
fellowship and strengthen their sense of
union with Christ. Apparently the Gnos¬
tic heretics had corrupted such feasts
into gluttonous orgies, thereby pervert¬
ing their purpose. These fed themselves
without concern for the spiritual welfare
of the Church. Waterless clouds is highly
descriptive of these men; they carried no
spiritual burden, and were blown along
as though without weight. Autumn is the
time of fruit gathering. But false teach¬
ers produce no fruit, and such trees,
being doubly dead, are destined for
destruction.

13. The lives of the ungodly are like
the restless, raging waves of the sea that
litter the seashores with their refuse.
Such lives bring not only future con¬
demnation but present shame and igno¬
miny. Lastly, Jude describes the heretics
as wandering stars. He implies that theirs
is a pointless, useless existence, which
will terminate in eternal oblivion. Enoch
18:12-16 may have influenced Jude’s
thought here.

14,15. A problem arises in these verses
because of the quotations from Enoch.
Jude says: Enoch in the seventh gener¬
ation from Adam prophesied (RSV). The
difficulty is that Jude apparently ascribes
this prophecy of apocryphal Enoch to
the Enoch of Gen 5. Since there is no
Biblical account of any prophecy of
Enoch, Jude either regarded apocryphal
Enoch as canonical, or else was guilty of
obvious error. However, a solution to the
problem may rest in the fact that this
alleged prophecy is a citation not from
a single passage in Enoch, but from sev¬
eral, and it is probable that Jude also
quoted the line “the seventh generation
from Adam” from Enoch 60:8. Thus Jude
did not intend to refer to the Enoch of
Gen 5, but referred entirely, even in the
introductory line, to words found in the
apocryphal Enoch. While the prophecy
has no canonical status, its predictions
are paralleled and supported by numer¬
ous Biblical passages, such as, Mt 25:31-
46.

1042

JUDE 1:16-20

16. These are murmurers, complainers,
walking after their own lusts; and their
mouth speaketh great swelling words, hav¬
ing men’s persons in admiration because of
advantage.

17. But, beloved, remember ye the words

which were spoken before of the apostles of
our Lord Jesus Christ; ,

18. How that they told you there should
be mockers in the last time, who should walk
after their own ungodly lusts.

19. These be they who separate them¬
selves, sensual, having not the Spirit.

20. But ye, beloved, building up your¬
selves on your most holy faith, praying in the
Holy Ghost,

16: After affirming the doom of false
teachers, Jude describes their character
in three ways. They are grumblers, i.e.,
furtive complainers; they are malcon¬
tents, whose sole guide is their passions;
and they are given to noisy boasting,
with a view to securing gain for them¬
selves. The language reflects the thought
of the Assumption of Moses 5:5.

HI. Exhortations to Christians. Jude
17-23.

17. Although this letter was written to
Christians, in verses 5-16 Jude defined
the errors of false teachers. Now he turns
his attention to his readers in a direct
exhortation. They will guard themselves
from error by recalling the apostles’ pre¬
dictions that false teachers would arise
in the very church itself. By so doing
they will properly “contend for the
faith” (v. 3).

18. II Peter 3:3 uses almost identical
language. Both passages may look back
to a current oral tradition of the teach¬
ing of the apostles. In the last time sets
the tone and points out that at the end
of the age desperate lack of spirituality
will characterize people. To scoff is to
act impiously towards holy things, and
scoffers (AV, mockers) do not obey the
law of the Spirit, but follow the law of
fleshly passion.

19. Jude continues his indictment
against false teachers on two counts: they
are divisive, and they are without the
Spirit of God. The Greek verb to sepa¬
rate suggests setting up lines of demarca¬
tion that give rise to a factious spirit.
Moreover, it bespeaks a sense of superi¬
ority on the part of these false teachers.
With fine irony Jude accuses the Gnos¬
tics, who regarded themselves as spirit¬
ual, of having not the Spirit. He affirms
that spirituality is a quality of life pro¬
duced by the Spirit of God, and not by
religious exercises known only to the in¬
itiated few.

20. Again a direct charge is made to
the readers. Purity of life commences
with sound doctrine, which is the “faith
once for all delivered to the saints” (v.
3). A key to what is meant by building
up yourselves is given in the following
phrase: praying in the Holy Spirit. The
strong implication is that the truly spirit¬
ual are not the exclusive, self-righteous
persons (v. 19), but those who pray in
the Holy Spirit.

1043

JUDE 1:21-25

21. Keep yourselves in the love of God,
looking for the mercy of our Lord Jesus
Christ unto eternal life.

22. And of some have compassion, making
a difference:

23. And others save with fear, pulling
them out of the fire; hating even the garment
spotted by the flesh.

24. Now unto him that is able to keep you
from falling, and to present you faultless be¬
fore the presence of his glory with exceeding

i°y>

25. To the only wise God our Saviour, be
glory and majesty, dominion and power,
both now and ever. Amen.

21. Arndt paraphrases as follows:
“Keep yourselves from harm by making
it possible for God to show his love for
you in the future also.” The present en¬
vironment of the Christian is the love of
God, and the future expectation is the
guarantee of eternal life with Jesus Christ.

22. The Greek text is difficult in Jude
22, 25. In v. 22 the better attested verb
is eleeb, “to succor,” “show compassion.”
The object of compassion is those who
doubt. Thus, in this passage, Jude urges
Christians to respond to both the intel¬
lectual and the moral doubts of those af¬
fected by false teachers. The end in view
is not expulsion and condemnation of the
doubters but their restoration to fellow¬
ship.

23. Zechariah 3:2-4 may have influ¬
enced Jude's thoughts here, for he writes
of snatching them out of the fire. Fire may
suggest sensual passion, but more likely
it alludes to eternal judgment. It is diffi¬
cult to know whether the writer intended
to draw a sharp distinction between two
classes of people by the double use of
“some,” or simply used the expression in
an enumerative sense. However the
words are to be understood, the Christian
attitude is one of mercy towards the sin¬
ner, coupled with abhorrence of his sin.

IV. Benediction. Jude 24,25.

24,25. One of the great and lofty bene¬
dictions of the NT is the one at the end
of this short epistle. Two comparable
Pauline benedictions are Rom 16:25 and
I *Tim 6:14-16. Vital to all exhortations
to believers is the reminder of the infi¬
nite resource of God himself, who alone
is competent to keep us from falling in
this life and to bring us to himself in the
last day. He will perfect the work of
sanctification so that the believer will be
faultless, or without blemish (ASV). This
word looks back to the description of sacri¬
ficial animals in the OT. Jude 25 teaches
both the oneness of God and the equality
of Jesus Christ with God the Father.
Thus it militates against the view that
the deity of Christ was an invention of
the post-apostolic church. God is spoken
of as Saviour seven times in the NT. Here
his saving power is shown in the Person
of his Son, whom the Church acknowl¬
edges as “Lord,” i.e., God. The final
ascription of glory, majesty, dominion,
and authority is Jude's testimony to the
gracious character of God, who wrought
our salvation through Christ.

BIBLIOGRAPHY

JUDE

Bigg, Charles. A Critical and Exegetical
Commentary on the Epistles of St.
Peter and St. Jude. (International Crit¬
ical Commentary). New York: Charles
Scribners Sons, 1901.

Manton, Thomas. Exposition of the
Epistle of Jude. London: James Nes-
bet & Co., 1871.

Mayor, J. B. Epistle of St. Jude and the
Second Epistle of St. Peter. London:
Macmillan and Company, 1907.
M6ffat, James. The General Epistles.
(Moffat New Testament Commentary).
Vol. 15. Garden City, New York:
Doubleday, Doran and Company,
1928.

1045

REVELATION

INTRODUCTION

Note. At the beginning of this brief
commentary on the inexhaustible con¬
cluding book of the New Testament
Canon, a word is probably in order
regarding two features that will be
noticed throughout. In the first place,
proportionately more space is given to
introductory matters than is normally as¬
signed in either a brief or longer treat¬
ment of this book. This is done because
the writer believes the study of the book
of Revelation calls for more preliminary
consideration than that of any other book
in the Bible. The better a reader has
fixed in his mind certain fundamental
principles of interpretation, the more
readily will he understand these confess¬
edly difficult chapters. In the second
place, there is incorporated in these
pages a good deal of material from the
more important commentaries on Revela¬
tion written during the last century,
some of the superbly concise and pene¬
trating statements of great scholars of
the Christian church concerning subjects
touched upon in the book.

There is something almost paradoxical
about the book of Revelation. It is a
volume of acknowledged difficulty, and
t yet down through the ages it has been
like a magnet, irresistibly drawing to its
study Christians of every school of
thought, laymen, clergy, and professors.
R. H. Charles is right when he opens
his Lectures on the Apocalypse with this
statement: “From the earliest ages of the
Church, it has been universally admitted
that the Apocalypse is the most difficult
book of the entire Bible” (p. 1), Calvin
refused to write a commentary on Revela¬
tion, and gave it very little consideration
in his massive writings. Luther for years
avoided its teachings. At the same time,
the book has compelled men to give
prolonged study to its prophecies, and
to go back again and again for a re¬
consideration of its themes and for a new
grasp of its revelations. One testimony
will suffice, from the one who is gen¬
erally acknowledged to have been the
most gifted Biblical expositor in the first
quarter of our century, G. Campbell
Morgan: “There is no book in the Bible
which I have read so often, no book to

which I have tried to give more patient
and persistent attention. . . . There is
no book in the Bible to which I turn
more eagerly in hours of depression than
to this, with all its mystery, all the
details of which I do not understand”
(Westminster Bible Record , Vol. 3 [1912]
105,109).

The Importance of the Book . (1) The
New Testament Scriptures would have
been incomplete, would have left readers
in a more or less depressed mood, had
this book not been written and included
in the Canon. It is not only the last
book in the canonical arrangement of our
Bible, but it is the necessary conclusion
to Gods revelation to men. This truth
was brilliantly set forth by T. D. Bernard
in his famous Bampton Lectures for
1864, The Progress of Doctrine in the
New Testament: “I know not how any
man, in closing the Epistles, could expect
to find the subsequent history of the
Church essentially different from what it
is. In those writings we seem, as it were,
not to witness some passing storms
which clear the air, but to feel the whole
atmosphere charged with the elements of
future tempest and death. Every moment
the forces of evil shew themselves more
plainly. They are encountered, but not
dissipated. . . . The last words of St.
Paul in the second Epistle to Timothy,
and those of St. Peter in his second
Epistle, with the Epistles of St. John
and St. Jude, breathe the language of a
time in which the tendencies of that
history had distinctly shewn themselves;
and in this respect these writings form
a prelude and a passage to the Apoca¬
lypse.

“Thus we arrive at this book with
wants which it is meant to supply; we
come to it as men, who not only per¬
sonally are in Christ, and who know
what as individuals they have in him;
but who also, as members of his body,
share in a corporate life, in the perfec¬
tion of which they are to be made per¬
fect, . and in the glory of which their
Lord is to be glorified. For this perfection
and glory we wait in vain, among the
confusions of the world, and the ever-

1046

REVELATION

active, ever-changing forms of evil. What
is the meaning of this wild scene? What
is to be its issue? And what prospect is
there of the realization of that which we
desire? To such a state of mind as this,
and to the wants which it involves, this
last part of the teaching of God is ad¬
dressed, in accordance with that system
of progressive doctrine which I have
endeavoured to illustrate, wherein each
stage of advance ensues in the way of
natural sequence from the effect of that
which preceded it.”

(2) Of all the books of the Bible,
this is the one that certainly may be
considered as the book for the end of
the age. And it would seem that in
these last thirty years, the Western world
itself, including its statesmen, scientists,
economists, and essayists, has consciously,
or unconsciously, recognized this. This
is especially true in regard to the use of
the word apocalypse. This word has
come to stand for an age of upheaval,
world conditions fraught with fearful
consequences, the unleashing of vast
powers which man himself seems unable
to control. The author of the book on
Revelation in the Moffatt Commentary,
Martin Kiddle, refers to “the remarkable
relevance” of the message of this book
“to the church in our own day. It is
only one more example of the divine
sanction, and the timeless significance of
Johns visions. Whenever there is a world
crisis, whenever the State exalts itself
and demands an allegiance which Chris¬
tians know they cannot pay without
abandoning their very souls, whenever
the Church is threatened by destruction,
and faith is dim and hearts are cold,
then the Revelation will admonish and
exhort, uplift and encourage all who
heed its message” (p. xlix).

(3) This is supremely the book of one
world, and surely now, in the middle
of this twentieth century, we are ap¬
proaching a one-world condition. ( Fre¬
quently in the Apocalypse we icome
upon such a phrase as “many peoples,
and nations, and tongues, and kings”
(10:11; 11:9; 17:15), which suggests
die universal scope of the vision. When
kings are introduced, they are the “kings
of the whole world” (16:14; 17:2,18;
18:9; 19:19). Of Satan it is said that
he is “the deceiver of the whole world”
(12:9). All the nations commit fornica¬
tion with the harlot (18:3,23). The
economic boycott enforced by the beast
covers all mankind (13:16,17). In fact.

the beast from the sea has given to him
“authority over every tribe and people
and tongue and nation” (13:7); and of
him it is said, “A// that dwell on the
earth shall worship him” (13:8). There
is great significance in the fact that when
the time comes for Christ to assume his
rightful place as King of kings and Lord
of lords, the word for the government
of this world is in the singular, “the
kingdom of the world” (11:15).

(4) This is pre-eminently a book for
a troubled age, for an age in which the
darkness deepens, fear spreads over all
mankind, and monstrous powers, godless
and evil, appear on the stage of history
(as they appear in this book). But there
is comfort and encouragement here: God
knows all things from the beginning,
even the tribulations of his own people.
However, the ultimate end of this
conflict, persecution, tribulation, martyr¬
dom, is determined by Christ, when he,
finally, will be victorious. Sin and Satan
and all Satan's cohorts will be eternally
defeated; and believers will be with the
Son of God in glory forever.

(5) Even if all these things were not
true, and especially true for our age, we
should not forget that this is the only
book in the Bible that pronounces a
beatitude regarding the hearing, read¬
ing, and obeying of its words: 'Blessed
is he that readeth, and they that hear
the words of the prophecy, and keep the
things that are written therein” (1:3;
22:7).

(6) Finally, it is in this book that
some of the greatest themes of divine
revelation are brought to a climactic
conclusion. 'Here the prophecies con¬
cerning Christ as King of kings are
unfolded in fullness, and are seen coming
to pass. Here such words as tabernacle,
temple, paradise, Babylon, etc., take on
their supremely spiritual connotation.
Here all the promises of a life in glory
are concentrated in the marvelous pic¬
ture of the Holy City. Here we have the
final doom of Satan, Antichrist, false
prophets, and all the enemies of God.
Here the rebellious kings of Psalm 2
find themselves under the feet of the
Lamb of God.

The Author. Through the ages some
doubt has been cast upon the authen¬
ticity of this book. In this commentary
there is not space for presenting and
answering the arguments against Johan-
nine authorship, but we should consider

1047

REVELATION

the facts testifying to the Apostle John
as the writer. (1) Four times in this
book the authors name is inserted (1:1,
4,9; 22:8). (2) As early as the first half
of the second century, it was the con¬
viction of the Church that John was the
author. Justin Martyr frankly states,
“And with us a man named John, one
of the Apostles of Christ, who in the
revelation made to him . . . . ” (Dialogue
with Trtjpho the Jew, ch. 81). The great
historian Eusebius repeatedly assigns this
book to John (Ecclesiastical History III.
xxiv, xxxix); likewise Tertullian (Contra
Marcion 3:14,24).

(3) Whatever may be the grammatical
peculiarities of this book, there are in¬
numerable similarities between the vo¬
cabularies of John’s Gospel and the
Apocalypse. “One important link connect¬
ing these writings,” Gloag points out, “is
the application of the term Logos to
Jesus Christ. This term is undoubtedly
Johannine; it is not elsewhere employed
in Scripture, and yet it occurs in the
Apocalypse: ‘He is arrayed in a garment
sprinkled with blood: and His name is
called the Word of God’ (Rev. 19:13).
So also the word ‘the Lamb,’ as denoting
not merely the emblem or symbol of
Christ, but Christ Himself, is peculiar to
John; as when in the Gospel it is said,
‘Behold the Lamb of God,' and in the
Apocalypse, ‘I saw in the midst of the
throne and of the four living creatures,
and in the midst of the elders, a Lamb
standing as though it had been slain’
(5:6). It is true that the Greek word is
different, ho amnos being used in the
Gospel and to arnion in the Apocalypse;
but the idea that Jesus Christ is the
Lamb is common to both. The word
alethinos, ‘that which is true,’ is used
ten times in the Apocalypse, nine times
in the Fourth Gospel, four times in the
Epistle, and only once in the Pauline
Epistles. So also ‘he that overcometh’
(nikos), a favourite expression in the
Epistle, is of frequent occurrence in the
Apocalypse, as in the conclusion of the
Epistles to the Seven Churches and else¬
where throughout the work: ‘He that
overcometh shall inherit all things’ ^21:7).
The verb skenoo, ‘to tabernacle, only
found in the Johannine writings, is used
in the Gospel, with evident reference to
the Shekinah, of the Logos tabernacling
among men (1:14), and is four times
employed in the Apocalypse with refer¬
ence to God: ‘Behold the tabernacle
of God is with men, and He shall dwell

(tabernacle) with them’ (21:3)” (P. J.
Gloag: Introduction to the Johannine
Writings , pp. 306,307).

The Date of Composition . There have
been two different major convictions
concerning the time this book was
written. Some have placed it as early as
the reign of Nero, in the seventh decade
of the first century. But for many reasons
it seems that this is too early. The
unanimous verdict of the early church
was that the Apostle John was banished
to the Isle of Patmos by the emperor
Doinitian (a.d. 81 to 96), some writers
placing the exile in the fourteenth year
of his reign, a.d. 95. (For the early
evidence for this, see, e.g.. Revere F.
Weidner, Annotations on the Revelation
of St. John the Divine , pp. xiv-xvii).

The Apocalypse clearly reveals that it
was written in a time of great persecu¬
tion. The persecution under Nero was
more or less confined to Rome, but that
under Domitian reached to other parts
of the Roman empire. Domitian banished
men to various places of exile, but Nero
did not. Furthermore, the seven churches
in Asia here show a mature develop¬
ment, which could hardly have existed
as early as a.d. 65. Moreover, we have
no evidence whatever that the Apostle
exercised any authority over the churches
of Asia before the destruction of Jeru¬
salem. With this view agree such writers
as Lange, Alford, Elliott, Godet, Lee,
Milligan, and others.

Title of the Book. The word Revela¬
tion is derived from the Latin revelatio
(from revelare , “to reveal or unveil that
which has previously been hidden”). This
was the title assigned to the book in the
Latin Vulgate. The Greek title is Apoca¬
lypse, taken directly from the first word
in the Greek text, apokalypsis. In this
noun form the word is not found any¬
where else in Greek literature, but as
a verb it is continually used in the
Gospels and the Epistles, in many dif¬
ferent ways, especially in reference to
some form of divine revelation to man
(as of the Son of Man, in Lk 17:30).
It is used by Paul in referring to the
same coming event (Rom 8:18; I Cor
1:7; II Thess 1:7), and frequently in I
Peter (1:7,13; 4:13; 5:1). In the Greek
text of Daniel this word is often found
referring to the uncovering of secrets,
or the interpretation of dreams, or the
revelation of God (see Dan 2:19,22,28,

1048

REVELATION

29,30,47; 10:1; 11:35).

The Theme . The Apocalypse is a book
of prophecy. In its unfolding of the
future, it particularly emphasizes the
repeated and increasingly violent world¬
wide attempts of earthly personalities
and peoples, energized and directed by
demonic powers and led by Satan, to
oppose and prevent the execution of the
declared intention of Christ to establish
His kingly rule on earth. It makes clear
that this conflict is certain to end in
the complete overthrow of these evil
forces and the establishment of the ever¬
lasting kingdom of Christ. This age-long
conflict, even involving war in heaven,
is made up of a series of plots on the
part of the enemies of Christ to defeat
the King of kings. Each plot ends in
failure, followed by fearful divine judg¬
ment. And the long conflict terminates
in the final judgment of the Great White
Throne, the appearance of the New Jeru¬
salem, and the beginning of eternity.

A Book of Visions. The book of
Revelation, above every other book of
the Bible, is a record of what the author
had revealed to him in visions. All of
us know how difficult it is at times to
record what we have seen , especially
when the sight is spectacular. How would
anyone adequately describe a glorious
sunset, or the majesty of the Alps? The
many different Greek verbs meaning,
“to see,” “behold,” or “perceive,” occur
140 times in this book, beginning with
“what thou seest write in a book” (1:11).
Immediately afterwards, John says: “I
turned to see the voice that sgoke with
me and having turned, I saw/ etc. (v.
12). At the beginning of chapter 4, a
voice is heard from heaven saying to
John, “Come up hither, and I will show
thee the things which must come to pass
hereafter” (4:1). From this point on,
there are numerous paragraphs, right
down to the end of the book, beginning,
“And I saw.”

Not only do we have here a series of
visions, but the book is saturated with
symbolic language, and these symbols
must be given careful consideration.
Especially is this true of numbers. First
of all, there is the constant repetition of
the number seven. In regard to the sym¬
bolism of numbers in the book, inserted
here are the concise and comprehensive
summaries of Moorehead and Weidner.

“This number [seven] is not only em¬

ployed to denote so many individual ob¬
jects,” Moorehead explains, “but it
enters very largely into the whole plan
of the book. Seven is the number of
completeness, of perfection, and of
dispensational fullness. All readers know
that there are four sets of sevens that
cover a very considerable section of the
book. These are the seven messages to
the seven churches (chaps. 2,3). The
vision of the seven seals, which embraces
6—8:1 (with an episode between the
sixth and the seventh of the series, viz.:
vii). The vision of the seven trumpets,
8:2—11:16 (with an episode between
the sixth and the seventh, 10—11:13).
The vision of the seven vials, 15:5-16.
Thus nearly one-half of the book belongs
to this fourfold series. ... It enters into
passages where no direct mention of it
is made. Thus, in 5:12, seven attributes
of praise are ascribed to the Lamb that
was slain; the white-robed company in
7:12 worship God with the like number
of ascriptions. Chapter 14:1-20 consists
of seven parts, viz.: the Lamb with His
glorious company on mount Zion: the
everlasting gospel: Babylon's fall: the
solemn threat against any fellowship with
the Beast: happy lot of those who die
in the Lord from henceforth: the harvest:
the vintage. Besides, the chapter men¬
tions six angels, and One like the Son
of Man. The place of honor is given the
Son of Man—three angels are on each side
of Him, and He is in the midst, presiding
over the vast movements. The climax
of the series is in the number four,
where He sits on the white Cloud. The
‘seven spirits before the throne' (1:4)
express the infinite perfection of the
Holy Spirit. The seven stars' in Christs
right hand (1:16) denote the complete
authority He has over the churches. The
Lamb has seven horns and seven eyes'
(5:6), which denote the almighty power,
the supreme intelligence, and the perfect
omniscience with which He is endowed”
(Wm. G. Moorehead, Studies in the
Book of Revelation , pp. 30-32).

“The half of seven is used in the Old
Testament,” says Weidner, “to signify a
time of tribulation. It appears in various
forms, both in the Old and New Testa¬
ment. The famine in Elijah's time lasted
three and a half years (I Kings 17:1;
Lk. 4:25; Jas. 5:17); the same period is
the ‘time and times, and half a time' of
Dan. 7:25 and Dan. 12:7; ‘the half of
the week' referred to in Dan. 9:27. This
same period of time appears in Revela-

1049

REVELATION

tion under the form of forty-two months
(Rev. 11:2; 13:5), or 1,260 days (Rev.
11:3; 12:6), or ‘a time and times, and
half a time* (Rev. 12:14). The two wit¬
nesses also lay dead ‘three days and a
half (Rev. 12:9,11). This broken num¬
ber is therefore a symbol of great signifi¬
cance, and has been taken to be the sig¬
nature' of the broken covenant or of
suffering and disaster. . . . Ten is the
symbolical representation of absolute per¬
fection and complete development,
whether referred to God or to the world.
It is the signature' of a complete and per¬
fect whole. Ten is the number of the
Commandments; the Holy of Holies was
a cube, each side being of ten cubits; ten
times ten, or 100, is the number of God's
Flock (Lk. 15:4,7); and the cube of
ten, or 1,000, is the length of the reign
of the saints (Rev. 20:4). The tenth gen¬
eration means ‘for ever' (compare Deut.
23:3 with Neh. 13:1). Ten is also the
number of worldly completion, symbol¬
izing perfect power. The ten Egyptian
plagues symbolized the complete out¬
pouring of divine wrath; the fourth beast
of Daniel had ten horns (Dan. 7:7,24);
the Red Dragon of the Apocalypse has
ten horns (Rev. 12:3), as well as the
First Beast or Antichrist (Rev. 13:1).

“Twelve is emphatically the number
referring to the kingdom of God, the
signature' of God (three) multiplied by
the ‘signature' of the world (four). Lee
holds that while seven is the sacred num¬
ber of Scripture, twelve is the number
of the Covenant People in whose midst
God dwells, and with whom He has en¬
tered into Covenant relations. Twelve
are the tribes of Israel: there were twice
twelve courses of the priests; four times
twelve cities of the Levites; twelve is the
number of the Apostles; twice twelve is
the number of the Elders who represent
the Redeemed Church; the woman of Rev.
12:1 had a crown of twelve stars on her
head; the New Jerusalem has twelve
gates (Rev. 21:12), the wall of the city
has twelve foundations (21:14), and the
tree of life bears twelve names of fruits
(22:2)'' (Weidner, op. cit., pp. xxxix, xl).

In the symbolism of colors, white is
pre-eminently the color of innocence,
purity, and righteousness, as well as of
spiritual age, maturity, and perfection;
black denotes famine, distress, suffering;
blood red may, like blood itself, denote
war, murder, or sacrificial death; purple
is the color of royalty or voluptuous ease;
and pale yellow is the color of expiring

life and the kingdom of the dead (6:8).
(See the excellent treatment of the sym¬
bolism of colors in John Peter Lange,
The Revelation of St. John , pp. 16-18.)

Vocabulary. There are 916 different
words in the Greek text of the Apoca¬
lypse; of these 416 are also found in the
Fourth Gospel; 98 occur only once else¬
where in the New Testament; while
there are 108 words that are not found
anywhere else in the New Testament.
There are numerous words here that
speak of authority. For example, the
word for throne occurs 44 times; king ,
kingdom , and rule , 37 times; authority
and power 40 times. The many words
translated to see , to perceive, etc., occur
nearly 150 times. The words meaning
to write , and the result of writing, i.e.,
a book , are found 60 times.

The Use of the Old Testament in the
Apocalypse. This last book of the Bible
forms an amazing mosaic, as it were, of
Old and New Testament themes. In the
appendix to Westcott and Hort's Greek
New Testament (pp. 184-188), it is
estimated that of 404 verses in this book,
265 contain lines which embrace ap¬
proximately 550 references to Old Testa¬
ment passages: there are 13 references
to Genesis, 27 to Exodus, 79 to Isaiah,
53 to Daniel, etc. Many 'would agree
with the late Professor Briggs that the
eschatology discourse of Jesus [Mt 24:25;
Mk 13; Lk 21] is, to our mind, the key
to the Apocalypse. This book is the
work of a Jew saturated with Old Testa¬
ment prophecy, under the guidance of
the word of Jesus and the inspiration of
God. It is the climax of the prophecy of
the Old and New Testaments.”

This extended incorporation of Old Tes¬
tament material is seen in large sections,
separate verses, and individual phrases.
Thus the description of Babylon in chap¬
ter 18 has innumerable parallels with Jere¬
miah 51. The two beasts of chapter 13,
with their ten horns which are ten kings,
derive directly from the beast visions of
Dan 7, 8. The vision of the two olive
trees and two candlesticks (ch. 11) is a
refraining of a vision of Zechariah (Zech
4). The time periods in the book of
Revelation derive from Daniel, as time,
times, and half a time (12:14, from
Dan 12:7). Many of the judgments of
the trumpets are amazingly parallel with
the plagues of Egypt, which we shall
consider in some detail in the exposition

1050

REVELATION

of that passage. Even in the first
chapter, verse 6 refers back to Ex 19:6;
verse 7 to Dan 7:13 and Zech 12:10,12;
verse 14 consists of two passages taken
from Dan 7:9,13; 10:5. Verse 15 derives
from Dan 10:6; Ezk 1:24; verse 16 from
Isa 11:4; 49:2; verse 17 from Isa 44:6;
48:12; and verse 18 from Isa 38:10.
Many of the titles of deity used in this
book are found originally in the Old
Testament: “the Almighty” of 1:8, etc.,
in Gen 17:1; “Alpha and Omega," as
above. (A good chapter on this sub¬
ject will be found in Merrill C. Tenneys
Interpreting Revelation , pp. 101-116.)

The Relation of the Revelation to the
Olivet Discourse . That there are many
lines of thought in the Apocalypse
bearing strong resemblance to subjects
touched upon in our Lord's Olivet Dis¬
course, all would agree. Some have
pressed this too far, it seems to me, and
have forced the Revelation into a mold
constructed from the threefold division
of the Olivet Discourse. The events of
the Olivet Discourse may be divided
chronologically into three periods —pre-
Tribulation, Tribulation, and post-Tribu-
lation. It would be difficult to form a
similar outline for the book of Revela¬
tion. However, there are many parallel
passages, particularly those depicting
physical and economic disturbances that
are to take place toward the end of the
age, e.g., Lk 21:9-11. War, famine,
pestilence, and earthquakes appear in
the first four judgments of the seals,
wars often from Rev 16:12 to the end
of chapter 19, and earthquakes in 16:18
and 18:8. The subject of martyrdom, as
in Lk 21:12-16, is often introduced into
the book, as in Rev 6:9-11; 11:7-10;
13:7,15; 16:6; 17:6; 18:24. The Great
Tribulation is referred to in 7:14. False
christs and false prophets appear in their
final form in chapter 13. The celestial
disturbances of Lk 21:25-28 are in Rev
6:12-14 ff. The coming of the Son of
Man is announced in Rev 1:7, and is
consummated when the Word of God
descends from heaven at the time of the
battle of Armageddon. (For a chapter
on this subject, see my volume, A Treas¬
ury of Books for Bible Study , pp. 235-
242. Some years ago Henry W. Frost
wrote an entire book on this subject,
Matthew Twenty-Four and the Revela¬
tion , New York, 1924.)

The Principle of Anticipation . Through¬

out this book, over and over again the
author uses what is known as prolepsis;
that is, early in the book he uses a
phrase which reappears later, and gen¬
erally with fuller development. Thus,
e.g., Christ is called “the faithful witness”
at the beginning (1:5), but he reappears
as the Faithful Witness in 3:14;17:6;20:4
He is initially assigned the title, “the
ruler of the kings of the earth” (1:5).
But when we draw near the end of the
age, when the prerogatives of this title
are actually to be exercised, we find
him again so designated (17:14; 19:16).
It is announced at the beginning (1:6)
that Christ has made us kings and
priests; but this reappears at the end
of the book (20:6). So likewise the
title, “the Alpha and the Omega,” is
found at the beginning (1:8), and at
the end (21:6; 22:13), as well as the
title, “the Almighty” (1:8; 19:6,15;21:22).
The command to keep the words of this
prophecy is given in the introduction,
but this is exactly the command that we
find repeatedly at the end of the book
(22:7,10,18).

The promises made to believers in
the seven epistles of chapters 2 and 3
reappear with amazing reiteration when
the great struggles on earth are over,
and the children of God are in the
resurrection glory of the New Jerusalem.
Thus, the promise of “the tree of life”
(2:7) is found again at the very end of
the book (22:2,14). Deliverance from
the second death is promised to the
faithful at Smyrna (2:11), and is re¬
ferred to again at the Last Judgment
(20:6,14). 'The Spirit” declares, in the
fourth epistle, that Christ will rule the
nations with a rod of iron” (2:27); and
this is exactly what he is said to do at
the battle of Armageddon (19:15). The
promise of the “morning star” to those
who are faithful (2:28) reappears in
22:16. The idea of walking with Christ
“in white” is presented not only to the
faithful of Sardis and Laodicea, but to
the believers at the end of the age
(3:4,5,18; 19:14). The “book of life”
(3:5) reappears four times, beginning
with the period of tribulation (13:8;
17:8; 20:12,15; 21:27). To the city of
Philadelphia there is a fourfold promise
(3:12), each phrase of which reappears
at the end of the book: “He that over-
cometh, I will make him a pillar in the
temple of God . . . and I will write upon
him the name of my God [22:4], and
the name of the city of my God [21:2,10],

1051

REVELATION

the new Jerusalem .. . [21:2,10], and mine
own new name.” Finally, the promise
to the overcomers in Laodicea, that they
would sit down with Christ on his throne,
reappears at the beginning of the descrip¬
tion of the New Jerusalem (20:4).

Alternating Scenes in Heaven and
Scenes on Earth. A fundamental factor
in this book, too often passed over by
commentators, is of great help in under¬
standing these chapters when it is rec¬
ognized. That is, many scenes of this
book are located in heaven, while the
judgments themselves take place on this
earth; and the scenes in heaven always
precede the earthly events to which they
are attached. Thus, the messages to the
seven churches are preceded by a vision
of the ascended Lord. The opening of
the six seals in chapter 6 is preceded by
a vision of the Lamb in heaven, worthy
to open the book (chs. 4; 5). The judg¬
ments accompanying the blowing of
the seven trumpets are preceded by a
heavenly scene extending from 7:1 to
8:5. The dreadful events of chapters
11; 12; 13 are again preceded by a
heavenly scene of instructions to John.
The devastations accompanying the seven
plagues (chs. 15; 16) are preceded by
the announcements of the angels and the
showing of “the temple ... in heaven.”
And, after the final judgment of chapter
20, the book concludes with a picture of
the heavenly home of the redeemed.

I have always felt that there are two
great truths to be drawn from this
phenomenon. First, what is about to take
place on earth, though unknown to man
and unexpected by him, is fully known
to those in heaven—the ascended Lord,
the angels, the twenty-four elders, the
living creatures, and the others. Secondly,
what is to take place on earth is under
the complete control and direction of
heaven, so that we may safely say,
judging from this book, as well as from
other prophetic books in the Scripture,
that everything that takes place on this
earth only fulfills the Word of God.
This principle is remarkably set forth
in the preliminary announcements con¬
cerning the kings of the earth going
forth to make war with the Lamb.
Though we read of the ten kings satani-
cally inspired, having one mind and
giving their power and authority unto
the beast (17:12,13), nevertheless, it is
God who “did put in their hearts to do
his mind, and to come to one mind, and

to give their kingdom unto the beast,
until the words of God. should be ac¬
complished” (17:17).

The Book of Judgment . From the
beginning of this book to almost the
very end, we must ever keep in mind
the fact that the book of Revelation is
a book of judgment, therefore, a book
involving destruction, havoc, death, pain,
tribulation. The very description of the
Lord Jesus as he is about to send mes¬
sages to the churches contains some
factors that indubitably speak of judg¬
ment-eyes “as a flame of fire,” feet
‘like unto burnished brass,” out of whose
mouth proceeds “a sharp two-edged
sword.” The following passages bear es¬
pecially on this theme of judgment:
6:16,17; 11:17,18; 14:7,10; 16:5,7; 18:
8,10,20; 19:2; and 20:11-15.

Canonicity. The Western Church
early believed that the book of Revela¬
tion should be included in the canonical
books of the New Testament, and it was
publicly read in the churches. But the
Eastern Church seemed reluctant to
adopt the same position, and did not
agree on the canonicity of the Apoca¬
lypse until the fourth century. The
Muratorian Canon, compiled about 200,
includes the book in its list. By the
middle of the third century, the Bishop
of Alexandria accepted the book as
canonical. It was omitted from the
Vulgate Syriac Version. The Third Coun¬
cil of Carthage (397) accepted the book
as canonical, and the entire volume
appears in the early manuscripts, the
Codex Sinaiticus, the Codex Vaticanus,
and the Codex Alexandrinus. Luther
greatly erred in placing the book of
Revelation, along with the epistles of
James, Jude, and Hebrews, in an ap¬
pendix. For centuries the Protestant
Church universal and the Eastern and
Western Churches have agreed that it
is a canonical work. (This entire subject
has been treated with great thoroughness
in a volume by Ned B. Stonehouse: The
Apocalypse in the Ancient Church, Goes,
Holland, 1929.)

The Four Principal Schools of Inter¬
pretation. The book of Revelation is the
only large portion of the Word of God
concerning which four basic differing
systems of interpretation have been
developed. The system of interpretation
a Bible student adopts will make an

1052

REVELATION

enormous amount of difference in what
he believes the book teaches.

(1) The Spiritual Scheme of Inter¬
pretation. From the time of Augustine,
there have always been some Biblical
scholars* who have insisted that the pur¬
pose of this book is not to instruct the
church regarding the future, not to
predict specific events, but simply to
teach fundamental spiritual principles.
This is the view expressed over and over
again by Milligan (W. Milligan, Lectures
on the Apocalypse), though at times he
contradicts his own conviction. He says
in one place: “The Apocalypse does deal
in a most distinct and emphatic manner
with the Second Coming of the Lord/'
Gloag insists upon the same view: “The
book is designed to teach us the spiritual
history of the Church of Christ, to warn
us of those spiritual dangers to which
we are exposed, to inform us of the
spiritual trials to which we are liable, to
describe the great contest with evil, and
to comfort us with the assurance of the
final victory of Christ over the powers
of darkness.” Now all of this is true. The
book does teach principles, spiritual
principles; it does bear a message of
comfort in its assurance of the ultimate
victory of Christ. But everything in the
book contradicts the view that it does
not unfold the prophetic future. The
book itself claims to be genuine prophecy.
“Evil,” as Moorehead says, “ever seeks
to concentrate in a person or system; so
does good. Revelation shows us evil
centralized in the beast and in the false
prophet.” Certainly the return of Christ
is in this book, and that is a prophecy
of a future event; likewise, the resurrec¬
tion of believers and the judgment of the
Great White Throne. (This is the view
held by most commentators of the Re¬
formed faith, Peters and others.)

(2) The Preterist Scheme of Inter¬
pretation. This system of interpretation
of Revelation insists that the author de¬
scribes only events taking place on earth
in the Roman Empire during his own
time, especially toward the end of the
first century. This was a view developed
principally in the seventeenth century by
a Jesuit scholar, Alcazar, in an attempt
to reply to the arguments of the Re¬
formers, who insisted that the book pre¬
dicted the corruption and doom of the
Roman Catholic Church, especially in
the two chapters devoted to Babylon.
Alcazar's view has been adopted by a
number of modem writers—Moses Stu¬

art, A. S. Peake, Moffatt, Sir William
Ramsay, Simcox, and others. These men
hold that the ruler whose deadly wound
was healed refers to Nero, and that
Domitian was the beast of chapter 13.
It is true that the preterist view must be
applied in our interpretation of the seven
churches. But to say that the remainder
of the book refers only to the events of
the first century is really to deny its
prophetic character, and to force many
of its statements into a mold too sm$ill
to contain them. As Milligan has said,
“The whole tone of the book leads to the
opposite conclusion. It treats of much
that was to happen down to the very end
of time, until the hour of the full accom¬
plishment of the Church's struggle, of
the full winning of her victory, and of
the full attainment of her rest. The
Apocalypse bears distinctly upon its face
that it is concerned'with the history of
the Church until she enters upon her
heavenly inheritance” (op. cit., p. 41).

(3) The Historicist Scheme of Inter¬
pretation. In the history of the interpre¬
tation of the Apocalypse, probably more
great names are attached to this scheme
than to any other one view, with the ex¬
ception of the futurist. According to this
conception, the book of Revelation, es¬
pecially in the prophecies of the seals, the
trumpets, and the bowls, sets forth par¬
ticular events in the history of the world
that relate to the welfare of the Church
from the first century down to modern
times. The greatest work based on this
theory is the four-volume study by El¬
liott (E. B. Elliott, Horae Apocalypticae ),
which may be taken as an illustration of
this scheme. He says that the trumpet
judgments cover the period from a.d.
395 to 1453, that the first trumpet refers
to the invasion of the Goths, the third to
the Huns under Attila, the fifth to the
hordes of Moslems pouring into the West
in the sixth and seventh centuries, etc.
To take another illustration, Mede, in his
famous work, says that the sixth seal pre¬
dicts the overthrow of paganism under
Constantine, that the second vial refers
to Luther, the third to events in the reign
of Queen Elizabeth I, etc. Many of those
who belong to this school insist that the
earthquake in 11:19 refers to the French
Revolution; others find Napoleon Bona¬
parte in the book of Revelation, etc., etc.

Now, apart from all other objections
to this scheme, it is admitted on every
hand that it offers no fundamental prin¬
ciple or criterion of judgment by which

1053

REVELATION

we are able to determine exactly what
historical events are referred to in a
given passage. And this has led to a
vast morass of confusion and contradic¬
tion among those who hold this view.

Milligan, in a powerful criticism of
this whole scheme, says: “We may in¬
deed admit that the events found in it
by the historical interpreter would have
been instructive or consolatory to the
early Christian, if he could have thor¬
oughly apprehended them. But the real
difficulty lies in this, that such apprehen¬
sion was then impossible. . . . While
thus useless to the men first addressed
by them, the visions of the Apocalypse
would, upon this system, have been
equally useless to the great body of the
Christian Church, even after they had
been fulfilled, and their fulfillment rec¬
ognized by a few competent inquirers.
The poor and the unlearned have always
known, and will probably always know,
little of the historical events supposed to
be alluded to. Could it be a part of the
Divine plan to make the understanding
of a revelation so earnestly commended
to us dependent on an acquaintance with
the ecclesiastical and political history of
the world for many hundred years? The
very supposition is absurd. It is incon¬
sistent with the first promise of the book,
‘Blessed is he that readeth, and they that
hear the words of the prophecy! * . . . The
selection of historical events made by the
system, is in a high degree arbitrary, and
cannot be said to correspond to the de¬
gree of importance which these events
have vindicated for themselves in the
course of history” (op. cit., p. 131).

(4) The Futurist Scheme of Interpre¬
tation. It can hardly be doubted that the
Revelation is a book of predictive proph¬
ecy. To deny this is to disregard the
style, the theme, and the future events
of the Apocalypse. Certainly the Second
Advent, the final conflict of Christ with
the forces of evil, the Millennium, the
final judgment, are events still future.
The futurist scheme of interpretation
insists that, for the most part, the visions
of this book will be fulfilled toward the
end and at the end of this age. The fu¬
turist view was long ago excellently de¬
fined as that scheme which “looks for the
fulfillment of these predictions, neither
in the early presentations and heresies of
the church, nor in the long series of cen¬
turies from the first preaching of the
Gospel until now, but in the events which
are immediately to precede, to accom¬

pany, and to follow the Second Advent
of our Lord and Saviour” (Lectures on
the Apocalypse, p. 68).

It is strange to find Gloag (in 1891)
saying that “this system has not many sup¬
porters” (op. cit., p. 372). The fact is, it has
a great many supporters, among whom
are some of the outstanding Biblical ex¬
positors of modern times and some of
the most distinguished students of proph¬
ecy. Among them are Todd, Benjamin
Wills Newton, Seiss, William Kelly,
Peters, practically all of those writing
within the circumference of the Plymouth
Brethren, e.g., S.P. Tregelles, Nathaniel
West, A. C. Gaebelein, Scofield, Moore-
head, Walter Scott, Alford, and others.
Theodor Zahn’s notable commentary on
Revelation (not yet translated into Eng¬
lish) takes the futurist position, and Zahn
is recognized as the greatest conservative
New Testament scholar of Europe to¬
wards the close of the nineteenth cen¬
tury. Simcox, who is no futurist himself,
frankly admits “from the time of Tertul-
lian and Hippolytus—not to say Justin
and Irenaeus—we have a consistent ex¬
pectation of the course of events that
will precede the last judgment” (G. A.
Simcox, The Revelation of St. John the
Divine in CBSC, p. xliv).

There is, of course, an extreme fu¬
turism which must be emphatically re¬
jected. Some futurists go so far as to say
that the seven churches of Asia will be
reorganized and re-established at the end
of the age, at which time the predictions
concerning them will be fulfilled—a view
wholly unnecessary and unreasonable.

The objection so often heard, that it
is strange to have in our New Testament
a book which, for the most part, contains
matters pertaining to the end of the age,
does not hold when one reviews the
fundamental factor regarding the basic
far-reaching prophecies of the Scriptures,
namely, that from earliest times they
point to the end of the age for their ful¬
fillment. Is not this true of the very first
prophecy of the Bible—“and I will put
enmity between thee and the woman,
and between thy seed and her seed: he
shall bruise thy head, and thou shalt
bruise his heel” (Gen 3:15)? Is not this
a prophecy of Messianic victory which
still awaits its final fulfillment? The ex¬
tended prophecy of Jacob in Genesis 49
refers to “the last days,” as it says. Over
and over again in the Book of Daniel, we
are told that its prophecies refer to “the
end” (7:26; 9:26,27; 11:13,27; 12:8,13).

1054

REVELATION

Does not our Lord's Olivet discourse
point directly to the end of the age, and
Christs still future Second Advent? (Mt
24:3,14; also his prophetic parables, e.g.,
Mt 13:39,40) So with Paul speaking to
the Thessalonians regarding the man of
sin; Peter s account of the apostasy of the
last days; Pauls great eschatological
prophecy in II Timothy 3, and the whole
body of prophecy in the familiar resur¬
rection chapter, I Corinthians 15. All
these require a futurist interpretation. It
is not unreasonable that the Bible should
conclude with a book of prophecies which,
for the most part, will be fulfilled at the
great final consummation of this age—
the end of the revolt against God, and
the beginning of that age of righteous¬
ness for which all just men long.

Of course, there is some truth in each
of these systems of interpretation. The
first three chapters must be interpreted
historically. There are great spiritual
principles set forth in the judgments,
promises, prophecies, and Messianic vic¬
tories of this book. For the most part,
however, the Apocalypse will be most
correctly interpreted if the futurist
scheme is adopted.

The Apocalypse and Apocalyptic Lit¬
erature\ When the gift of tine prophecy
ceased in the Old Testament with Mal-
achi, about 400 b.c., there was developed
within the Jewish commonwealth a body
of literature a part of which is called
apocalyptic. This literature was written
in symbolic, pictorial language. It was
composed, for the most part, in times of
persecution, especially in the days of
Antiochus Epiphanes in the second cen¬
tury, as well as in the first century of
this era, when the Hebrew people saw
the destruction of their holy city. Apoc¬
alyptic literature is, principally, eschato¬
logical. It concentrates on those future
events when the enemies of Israel, and
those of our Lord, will be destroyed, and
Israel herself will be restored to her
former glory.

The Apocalypse of the New Testa¬
ment is distinctly different, on the whole,
from the preceding apocalyptic literature.
As George Ladd has well pointed out: (1)
The author designates nis book as a
prophecy (1:3; 22:7, etc.), and the
book is thus a product of the prophetic
spirit. (2) John does not take the name
of some great former prophet of Israel,
but uses his own name. (3) John does
not retrace history under the guise of

prophecy, but looks prophetically into
the future himself. (4) Johns book,
while filled with dark and ominous pas¬
sages, does not convey the mood of
pessimism, as so many of the apocalypses
did, but of optimism, for the seer con¬
stantly reiterates the great truth that
Christ will conquer all enemies, and
that the kingdoms of this world will be¬
come the kingdom of our Lord and
Saviour Jesus Christ. (5) Finally, the
Apocalypse presses upon its readers
great ethical demands. There is a sense
of moral urgency here. Salvation is not
something automatically conferred but
that which will be given to those who
bear the marks of true children of God
(G. E. Ladd: “Apocalyptic, Apocalypse,"
in Bakers Dictionary of Theology , 1960,
pp. 50-54).

Prolonged Study Needed for the Under¬
standing of This Book . Because of its sym¬
bolism, its saturation with Old Testament
passages and themes, the various schemes
of interpretation that have developed
concerning this book through the ages,
and the profundity and vastness of the
subjects that are here unveiled, I believe
that the Apocalypse, above every other
book of the Bible, will yield its meaning
only to those who give it prolonged and
careful study. Professor William Milligan
has challengingly reminded us that, “The
book is there, and it must either be ex¬
cluded from the NT, or the Church must
continue her struggle to comprehend it
until she succeeds in doing so. Consider
—1. In the first place, that we start with
the supposition—a supposition denied by
none of those to whom these lectures
are addressed—that the Revelation of
St. John is part of the Word of God.
This consideration settles the whole
question. The simple fact that a book
has been given by the Almighty to man
constitutes mans obligation to make
every effort to understand it. It may be
hard to do so. We may be long defeated.
Not less is the effort one that we are
bound to make; using all the appliances
in our power, and watching, if we still
feel that we are in darkness, for the
first symptoms of light. Nothing is more
certain than that, had it not been in¬
tended that we should use this book,
the exalted Redeemer would not have
given it by revelation to His servant
John" (Lectures On the Apocalypse ,
p. 4).

Many students, both before and since

1055

REVELATION

Lange, have voiced the same hope he
expressed in 1870: “Doubtless, in the
future, the importance and influence of
this Book will constantly increase with
the increasing confusion and gloom of
the times, with the increasing danger
which they offer to sound and sober
faith” (Revelation , p; 63).

The Outline of the Book. Many dif¬
ferent schemes have been proposed for
arranging or classifying the twenty-two
chapters of the Apocalypse, some of
them quite fantastic. It is my opinion
that those schemes which attempt to
base an outline upon seven sevens in
this book are strained and artificial.
Thus, e.g., is Benjamin Warfields out¬
line: the seven churches (1:1—3:22);
the seven seals (4:1—8:1); the seven
trumpets (8:2—11:19); the seven mystic
figures (12:1—14:20); the seven vials
(15:1—16:21); the seven fold judgment
of the harlot (17:1—19:10), ana the
seven fold trumpet (19:11—22:5). All
would agree that four of these divisions
are inescapable: the seven churches, the
seven-sealed book, the seven trumpets,
and the seven vials of judgment. But
the concept of seven is not stated in the
other sections. After I had studied this
volume for years, there finally opened
out to me an outline which, I think, is
not strained, and yet is easy to remember.
Apart from the prologue (1:1-8) and
the epilogue (22:6-21), the book may
be logically divided as follows:

I. The letters to the seven churches
of Asia. 1:9—3:22.

II. The seven-sealed book and the
earthly events it announces. 4:1—

6:17.

III. The judgments announced by
seven trumpets. 7:1—9:21.

IV. The darkest hour of world history.
10:1-13:18.

V. The seven vials of judgment. 14:1
-16:21.

VI. Babylon and Armageddon. 17:1—
19:21.

VII. The Millennium; the Last Judg¬
ment; the New Jerusalem and
Eternity. 20:1—22:5.

Note that these divisions occur in the
following sequence of blocks of chapters
—3-3-3-4-3-3-3.

The Text. The translators responsible
for the epochal King James (Authorized
Version of the New Testament used for
their authority the Greek text as con¬
structed by Erasmus. For the Apocalypse
Erasmus had only one-Greek manuscript,
a cursive of the thirteenth century, and
even this was of inferior quality. For
this reason there are many words and
passages in the AV that do not rest
upon the more ancient and authoritative
manuscripts. Since then the great Greek
manuscripts of the New Testament, as
the Sinaiticus, the Alexandrian, etc.,
have become known and have been
thoroughly studied. Consequently, for
all purposes of serious study of the
Apocalypse, one must use the RV of
1891, or one of the later versions. (The
great value of the now famous Chester
Beatty Papyrus of the Apocalypse, prob¬
ably of the early third century, does not
require consideration in our necessarily
brief commentary).

1056

REVELATION 1:1-6

THE REVELATION

CHAPTER 1

THE Revelation of Jesus Christ, which God
gave unto him, to show unto his servants
things which must shortly come to pass; and
he sent and signified it by his angel unto his
servant John:

2. Who bare record of the word of God,
and of the testimony of Jesus Christ, and of
all things that he saw.

3. Blessed is he that readeth, and they
that hear the words of this prophecy, and
keep those things which are written therein:
for the time is at hand.

4. JOHN to the seven churches which are
in Asia: Grace be unto you, and peace, from
him which is, and which was, and which is to
come; and from the seven Spirits which are
before his throne;

5. And from Jesus Christ, who is the faith¬
ful witness, and the first-begotten of the
dead, and the prince of the kings of the
earth. Unto him that loved us, and washed us
from our sins in his own blood,

6. And hath made us kings and priests
unto God and his Father; to him be glory
and dominion for ever and ever. Amen.

COMMENTARY

I. The Letters to the Seven Churches.

1:1-3:22.

1:1-8. Though the exact idea of letters
to the seven churches is not actually
found in chapter 1, in verse 4 we do
have the phrase, John to the seven
churches which are in Asia, and later (v.
11) John receives the command to write
what he sees and send it to the seven
churches. The location of the seven
churches is considered in the commentary
on chapter 2.

Chapter 1 contains a rich, almost
blinding revelation of Jesus Christ him¬
self. Verses 4-8 present three basic
descriptions of Christ. John seems to be
describing the Christ he knows, for there
is no indication that he has been given
a special revelation here. This is the
Christ of the past, present, and future,
as set forth in the phrase, who is and
who was and who is to come (v. 4, ASV).
In the past, Christ was the faithful witness
and the firstborn from among the dead;
in the present, he is the one who loveth
us, and loosed us from our sins (v. 5, ASV);
in the future, he cometh with the clouds

1057

REVELATION 1:7-16

7. Behold, he cometh with clouds; and
every eye shall see him, and they also which
pierced him: and all kindreds of the earth
shall wail because of him. Even so, Amen.

8. I am Alpha and Omega, the beginning
and the ending, saith the Lord, which is, and
which was, and which is to come, the Al¬
mighty.

9. I John, who also am your brother, and
companion in tribulation, and in the king¬
dom and patience of Jesus Christ, was in the
isle that is called Patmos, for the word of
Cod, and for the testimony of Jesus Christ.

10. I was in the Spirit on the Lord’s day,
and heard behind me a great voice, as of a
trumpet,

11. Saying, 1 am Alpha and Omega, the
first and the last: and. What thou seest, write
in a book, and send it unto the seven
churches which are in Asia; unto Ephesus,
and unto Smyrna, and unto Pergamos, and
unto Thyatira, and unto Sardis, and unto
Philadelphia, and unto Laodicea.

12. And I turned to see the voice that
spake with me. And being turned, I saw
seven golden candlesticks;

13. And in the midst of the seven candle¬
sticks. one like unto the Son of man, clothed
with a garment down to the foot, and girt
about the paps with a golden girdle.

14. His head and his hairs were white like
wool, as white as snow; and his eyes were as
a flame of fire;

15. And his feet like unto fine brass, as if
they burned in a furnace; and his voice as
the sound of many waters.

16. And he had in his right hand seven
stars: and out of his mouth went a sharp two-
edged sword: and his countenance was as the
sun shineth in his strength.

and every eye shall see him . . . and all
the tribes of the earth shall mourn over
him (v. 7, ASV). The statement that Christ
has made us to be a kingdom of priests
unto God (v. 6) is from the basic decla¬
ration in Ex 19:6, quoted centuries later
by Peter (I Pet 2:5,9). The passage
referring to the future has a double OT
reference: in Dan 7:13 the Son of man
is depicted as coming with clouds, and
the fact that all shall then see him is
declared in Zech 12:10,12. The word
here translated pierced occurs elsewhere
in the NT only in Jn 19:37 (cf. Zech
12 : 10 ).

I have always thought that the phrase,
the ruler of the kings of the earth (1:5),
is the key title of Christ for the book of
Revelation. Many other kings are referred
to in this book: kings of nations that
o out to war against the Lamb, the
ing of the abyss, etc. There is no in¬
dication until the end of the book that
the kings of the earth acknowledge Christ
as King of kings. In fact, the book of
Revelation is almost a record of Christ’s
enforcing this title, and finally assuming
the pre-eminence to which the title
points.

9-11, We have here the words Christ
spoke to the apostle, a brief command
to record what he is about to see, and
instructions for sending the transcription
when it is finished. There is little doubt
that the Lord’s day here (v. 10) refers
to the day we know as Sunday.

12-19. In this description of the as¬
cended Lord, the Christ John saw is seen
walking in the midst of the seven golden
lampstands, which symbolically represent
the seven churches (see v. 20). Here as in
Dan 7:13, our Lord is called the Son of
man (Rev 1:13), a title found only once
elsewhere in this book (14:14). The
various phrases used in describing Christ
are taken principally from Dan 7:9,13;
10:5,6; Ezk 1:24. The entire description
gives us first an overwhelming impres¬
sion of omnipotence, and then certain
symbols pointing to judgment, as the
flame of fire, burnished brass, and a
sharp two-edged sword.

Christ identifies himself with the title
the first and the last (Rev 1:17), a
title used of God himself in Isa 44:6;
48:12. Observe what Christ presents as
the reasons why those who are his
should Fear not: (1) He is the First and
the Last, and the Living one; (2) He
was dead, and became alive again; and
(3) He has the keys of death and of

1058

REVELATION 1:17-20

17. And when I saw him, I fell at his feet Hades (vv. 17,18). If he is the First

as dead. And he laid his right hand upon me, and Last, then he is the Christ of crea-
saying unto me, Fear not; I am the first and tion in the past, and the one who will
the last: bring all things to their divinely ordained

18. I am he that liveth, and was dead; consummation at the end. He will abide

and, behold, I am alive for evermore. Amen; when all of his enemies have been
and have the keys of hell and of death. defeated, and Satan and all his cohorts

19. Write the things which thou hast have been put away forever. The fact

seen, and the things which are, and the that be was dead identifies Christ with
things which shall be hereafter; the most tragic of all mans experiences.

20. The mystery of the seven stars which No mere human being can conquer death

thou sawest in my right hand, and the seven ”but Christ did. As he was dead but is
golden candlesticks. The seven stars are the now alive, so we who are his, though
angels of the seven churches: and the seven ^ie, forever alive with

candlesticks which thou sawest are the seven bim That he has the keys of death and
churches. °* Hades certainly implies that the

destiny of human souls is entirely under
the jurisdiction of Jesus Christ.

Verse 19 has been taken by many as
indicating a threefold division of the
book of Revelation, in which the things
which thou sawest refers to chapter 1,
the things which are, to the seven
churches in chapters 2 and 3, and the
things which shall come to pass hereafter,
ASV, to the remainder of the book. Ac¬
tually, this classification does not help
much in interpretation. It should be re¬
membered, moreover, that the words here
translated hereafter, meta tauta, occur
nine other times in the book of Revelation
(4:1; 7:1; 7:9; 9:12; 15:5; 18:1; 19:1;
20:3).

20. We ate not absolutely sure what
John means by the statement the seven
stars are the angels of the seven churches.
This word translated angel occurs
seventy-six times in the Revelation.
Fundamentally, the word means mes¬
senger. Some believe this simply refers
to some leading person in each church;
others say that this implies that each
church has its representative angel in
heaven. These “angels” are at least the
ones through whom these messages are
to be conveyed to the seven churches.

The term Asia (v. 11) has had various
meanings throughout the centuries. In NT
times Asia was the name of the Roman
province located in the westernmost part
of what is now Asia Minor. It was the
largest and most important of all the
Roman provinces of that area, embracing
the districts of Caria, Lydia, and Mysia.
The seven churches addressed in these
letters were all located in the west-
central part of this province. Beginning
at Ephesus in the southwest and moving
northward, we come to Smyrna and
Pergamum; turning east and south, we
arrive at Thyatira, Sardis, Philadelphia,

1059

REVELATION 2:1-11

CHAPTER 2

UNTO the angel of the church of Ephesus
write; These things saith he that holdeth the
seven stars in his right hand, who walketh in
the midst of the seven golden candlesticks;

2. I know thy works, and thy labor, and
thy patience, and how thou canst not bear
them which are evil: and thou hast tried
them which say they are apostles, and are
not, and hast found diem liars:

3. And hast borne, and hast patience, and
for my name’s sake hast labored, and hast
not fainted.

4. Nevertheless I have somewhat against
thee, because thou hast left thy first love.

5. Remember therefore from whence thou
art fallen, and repent, and do the first works;
or else I will come unto thee quickly, and
will remove thy candlestick out of his place,
except thou repent.

6. But this thou hast, that thou hatest the
deeds of the Nicolaitans, which I also hate.

7. He that hath an ear, let him hear what
the Spirit saith unto the churches; To him
that overcometh will I give to eat of the tree
of life, which is in the midst of the paradise
of God.

8. And unto the angel of the church in
Smyrna write; These things saith the first
and the last, which was dead, and is alive;

9. I know thy works, and tribulation, and
poverty, (but thou art rich) and I know the
blasphemy of them which say they are Jews,
and are not, but are the synagogue of Satan.

ID. Fear none of those things which thou
shalt suffer: behold, the devil shall cast some
of you into prison, that ye may be tried; and
ye shall have tribulation ten days: be thou
faithful unto death, and I will give thee a
crown of life.

II. He that hath an ear, let him hear what
the Spirit saith unto the churches; He that
overcometh shall not be hurt of the second
death.

and Laodicea. A circle embracing these
cities would have a radius of not more
than sixty miles. That these letters from
the risen Lord should be addressed to
churches in Asia is not hard to under¬
stand, since that is where John had been
living for many years, and no doubt he
was well known to the churches of this
area. Why these particular churches
were chosen, we cannot be sure. Paul
spent a long period of time at Ephesus
on the third missionary journey (Acts
19; 20:16,17); Lydia was from Thyatira
(Acts 16:14); and Epaphras labored at
Laodicea (Col 2:1; 4:12-16). However,
we know nothing of Paul’s labors in six
of these seven cities, and four of them
appear nowhere else in the NT. Further¬
more, we know there were churches
existing at the end of the first century
in some cities of Asia that are never
referred to in the NT. Before Paul had
completed his third missionary journey,
"all who dwelt in Asia heard the word of
the Lord, both Jews and Greeks” (Acts
19:10,26).

All of these letters follow the same
sequence. Each begins with a phrase
descriptive of the exalted Christ, who
is addressing the churches; and each
descriptive phrase is found in the
receding chapter in John's account of
is vision of the risen Christ. In each
letter, with the exception of the ones to
Laodicea and Sardis, Christ s first words
are those of commendation. This com¬
mendation is always followed by some
details regarding the condition of the
church, leading to a rebuke and warning
—with the exception of Philadelphia and
Smyrna, which receive no rebuke. Each
letter concludes with a promise to those
believers who overcome.

Note the many references to things of
Satan: twice we read of "the synagogue
of Satan” (2:9; 3:9); at Pergamum was
"the throne of Satan” (2:13); in the
letter to Thyatira mention is made of
"the deep things of Satan” (2:24); in
connection with Smyrna, the warning
is given that the devil would cast some
of them into prison. In addition, we
find references to the curse of the Nieo-
laitans, the presence of the pernicious
teachings of Balaam (2:14), and the
rebuke of Thyatira for suffering the
presence of one called Jezebel (2:20).

For three reasons I am refraining in
this brief survey of the Apocalypse from
a detailed examination of each of these
letters: In the first place, these two

1060

REVELATION 2:12-25

12. And to the angel of the church in Per-
gamos write; These things saith he which
hath the sharp sword with two edges;

13. I know thy works, and where thou
dwellest, even where Satan’s seat is: and
thou boldest fast my name, and hast not de¬
nied my faith, even in those days wherein
Antipas was my faithful martyr, who was
slain among you, where Satan dwelleth.

14. But I have a few things against thee,
because thou hast there them that hold the
doctrine of Balaam, who taught Balak to cast
a stumblingblock before the children of Is¬
rael, to eat things sacrificed unto idols, and
to commit fornication.

15. So hast thou also them that hold the
doctrine of the Nicolaitans, which thing 1
hate.

16. Repent; or else I will come unto thee
quickly, and will fight against them with the
sword of my mouth.

17. He that hath an ear, let him hear what
the Spirit saith unto the churches; To him
that overcometh will I give to eat of the hid¬
den manna, and will give him a white stone,
and in the stone a new name written, which
no man knoweth saving he that receiveth it

18. And unto the angel of the church in
Thyatira write; These things saith the Son of
God, who hath his eyes like unto a flame of
fire, and his feet are like fine brass;

19. I know thy works, and charity, and
service, and faith, and thy patience, and thy
works; and the last to be more than the first.

20. Notwithstanding I have a few things
against thee, because thou sufferest that
woman Jezebel, which calleth herself a
prophetess, to teach and to seduce my serv¬
ants to commit fornication, and to eat things
sacrificed unto idols.

21. And I gave her space to repent of her
fornication; and she repented not.

22. Behold, I will cast her into a bed, and
them that commit adultery with her into
great tribulation, except they repent of their
deeds.

23. And I will kill her children with
death; and all the churches shall know that I
am he which searcheth the reins and hearts:
and I will give unto every one of you ac¬
cording to your works.

24. But unto you I say, and unto the rest
in Thyatira, as many as have not this doc¬
trine, and which have not known the depths
of Satan, as they speak; I will put upon you
none other burden.

25. But that which ye have already , hold
fast till I come.

chapters do not present major eschato¬
logical problems, while the exact mean¬
ing of some of the promises found here,
if considered at all, would require ex¬
tended discussion. In the second place,
these letters are more widely used in ex¬
pository series of messages than any
other part of this book, and are some¬
what familiar to most Bible students.
Thirdly, to discuss the relevant historical
data for each of these cities would com¬
pel abbreviation in the later treatment
of basic problems of prophetic interpre¬
tation.

2:1-7. Ephesus was the largest city in
Asia. It is the only one of these seven
which has a treble place in NT litera¬
ture: it is given extensive prominence in
the Acts (18:18—19:41); to this church
Paul wrote one of his epistles; and to it
the ascended Lord sent a letter. After
commending the church for its labor, pa¬
tience, and intolerance of pseudo¬
apostles, the Lord refers to one tragic
defect—she had left her first love (v. 4).

G. Campbell Morgan relates this pas¬
sage to Pauls words of warning to the
Corinthian church: “‘For I espoused
you to one husband, that I might present
you as a pure virgin to Christ. But I
fear, lest by any means, as the serpent
beguiled Eve in his craftiness, your
minds should be corrupted from the sim¬
plicity and the purity that is toward
Christ*. . . . The elements of first love
then are simplicity and purity. . . . The
love of the Church to Christ is typified
by the love of the wife for the husband.
What then is the love of Christ to the
Church? Unselfish love, love in which
there was no single thought of self. What
then is the Church’s love for Christ? The
response of love to the mystery of love,
the submission of love to perfect love.
First love is the love of espousal. Its
notes are simplicity, and purity, marital
love, the response of love to love, the
subjection of a great love to a great love,
the submission of a self-denying love to
a love that denies self. First love is the
abandonment of all for a love that has
abandoned all” (A First Century Mes¬
sage to Twentieth Century Christians,
pp. 40-42).

8-11. The word Smyrna is related to
the word myrrh, which in turn is sym¬
bolic of death. Smyrna’s history has been
one of successive sackings, fires, destruc¬
tions. Poly carp, one of the more famous
of the earlier martyrs, was Bishop of
Smyrna. This city is the only one of

1061

REVELATION 2:26-3:10

26. And he that overcometh, and keepeth
my works unto the end, to him will I give
power over the nations:

27. And he shall rule them with a rod of
iron; as the vessels of a potter shall they be
broken to shivers; even as I received of my
Father.

28. And I will give him the morning star.

29. He that hath an ear, let him hear what
the Spirit saith unto the churches.

CHAPTER 3

AND unto the angel of the church in Sardis
write; These things saith he that hath the
seven Spirits of God, and the seven stars; I
know thy works, that thou hast a name that
thou livest, and art dead.

2. Be watchful, and strengthen the things
which remain, that are ready to die: for I
have not found thy works perfect before
God.

3. Remember therefore how thou hast re¬
ceived and heard, and hold fast, and repent.
If therefore thou shalt not watch, I will
come on thee as a thief, and thou shalt not
know what hour I will come upon thee.

4. Thou hast a few names even in Sardis
which have not defiled their garments; and
they shall walk with me in white: for they
are worthy.

5. He that overcometh, the same shall be
clothed in white raiment; and I will not blot
out his name out of the book of life, but I
will confess his name before my Father, and
before his angels.

6. He that hath an ear, let him hear what
the Spirit saith unto the churches.

7. And to the angel of the church in Phila¬
delphia write; These things saith he that is
holy, he that is true, he that hath the key of
David, he that openeth, and no man shut-
teth; and shutteth, and no man openeth;

8. I know thy works: behold, I have set
before thee an open door, and no man can
shut it: for thou hast a little strength, and
hast kept my word, and hast not denied my
name.

9. Behold, I will make them of the syna¬
gogue of Satan, which say they are Jews, and
are not, but do lie; behold, I will make them
to come and worship before thy feet, and to
know that I have loved thee.

10. Because thou hast kept the word of
my patience, I also will keep thee from the
hour of temptation, which shall come upon
all the world, to try them that dwell upon
the earth.

the seven still in flourishing condition.

12-17. Of Pergamum an ancient writer
said it was “given to idolatry more than
all Asia.” The high hill behind it was
adorned with numerous temples, among
which was the great temple to Zeus,
who was called Soter Theos , the Saviour
God. Pergamum was the first city in Asia
to erect a temple to Augustus. It was
famous for its medical schools; and Ascle-
pius, god of health, symbolized by a
serpent, was worshiped there. Ramsay
says, “Beyond all cities in Asia Minor, it
gives the traveller the impression of
being the home of authority.” How ap¬
propriate, then, that here, as we are told ;
was Satan's throne. A great deal of dis¬
cussion has arisen over exactly who are
meant by the Nicolaitans (here, and in
2:6). In some manner they encouraged
some in the church to return to pagan
laxity of morals.

18-29, In Thyatira, the smallest of these
seven cities, the church had allowed a false
prophetess to instruct her, leading mem¬
bers into practices of immorality and
idolatry. For this reason the Christ who
addresses her is described as one coming
to execute judgment. To the overcomers
of this city Christ promises privileges
similar to those he himself exercises (see
12:5; 19:15; 22:16).

3:1-6. In John's day, Sardis, once the
capital of the ancient kingdom of Lydia,
was comparatively insignificant. Even
the church there partook of this abase¬
ment—thou hast a name that thou livest,
and thou art dead (v. 1).

7-13. Only the letter to the church at
Philadelphia contains no word of rebuke.
Even today this Asian city has a Chris¬
tian group. Though so worthy, this
church was nevertheless to know a time
of severe trial. Note carefully that the
word is trial here, not tribulation. But in
the trial the believers were to be divinely
kept (see Jn 17:15).

3:14-22. The last letter is to Laodicea,
which receives no commendation. The
unfavorable condition in this church was
lukewarmness; the members were neither
cold nor hot (v. 15). The lukewarm per¬
son does not become greatly disturbed at
hearing heretical teaching, and is not
vigorous in the defense of the truth. This
spirit of indifference is the most tragic
thing that can happen to a church. The
close of this letter is different from the
conclusions of the other six in that it
makes an application to the individual:
If any man hear my voice, and open the

1062

REVELATION 3:11-4:1

11. Behold, I come quickly: hold that fast
which thou hast, that no man take thy
crown.

12. Him that overcometh will I make a
pillar in the temple of my God, and he shall
go no more out: and I will write upon him
the name of my God, and the name of the
city of my God, which is new Jerusalem,
which cometh down out of heaven from my
God: and I will write upon him my new
name.

13. He that hath an ear, let him hear what
the Spirit saith unto the churches.

14. And unto the angel of the church of
the Laodiceans write; These things saith the
Amen, the faithful and true witness, the be¬
ginning of the creation of God;

15. I know thy works, that thou art nei¬
ther cold nor hot: I would thou wert cold or
hot.

16. So then because thou art lukewarm,
and neither cold nor hot, I will spew thee
out of my mouth.

17. Because thou sayest, I am rich, and in¬
creased with goods, and have need of noth¬
ing; and knowest not that thou art wretched,
and miserable, and poor, and blind, and
naked:

18. I counsel thee to buy of me gold tried
in the fire, that thou mayest be rich; and
white raiment, that thou mayest be clothed,
and that the shame of thy nakedness do not
appear; and anoint thine eyes with eye-salve,
that thou mayest see.

19. As many as I love, I rebuke and chas¬
ten: be zealous therefore, and repent.

20. Behold, I stand at the door, and
knock: if any man hear my voice, and open
the door, I will come in to him, and will sup
with him, and he with me.

21. To him that overcometh will I grant
to sit with me in my throne, even as I also
overcame, and am set down with my Father
in his throne.

22. He that hath an ear, let him hear what
the Spirit saith unto the churches.

CHAPTER 4

AFTER this I looked, and, behold, a door
was opened in heaven: and the first voice
which I heard was as it were of a trumpet
talking with me; which said, Come up
hither, and I will show thee filings which
must be hereafter.

door, I will come in to him, etc. (v. 20).

Through the centuries, various stu¬
dents have held four different views of
the deeper implications of this series of
seven letters. First, there is the histor¬
ical interpretation—that these churches
did exist at the time John wrote and bore
characteristics such as those here de¬
picted. Secondly, there is the view—no
doubt correct-that these churches are
not only historic, but are representative
of different types of churches down
through the ages. Accordingly, they
manifest both the good and the tragic
characteristics present in churches cen¬
tury after century. The warnings and
promises here, then, are for all ages.
There is a third, and rather fantastic,
view that these prophecies are to be in¬
terpreted futuristically; that is, that all
these cities are to be literally restored at
the end of the age, and then the predic¬
tions will be truly fulfilled. A fourth
view, held by many, is that these seven
churches represent seven successive per¬
iods of church history, extending from
the first century to the end of this age.
I personally do not follow this interpre¬
tation, and a study of the writings of its
proponents will reveal confusion upon
confusion. Virtringa, e.g., identifies the
sixth church with the first century of the
Reformation, and the seventh with the
Reformed church of his own day. Gen¬
erally, writers who take this view claim
that they are in the Laodicean period.
The only aspect of this fourth explana¬
tion that I think may have some virtue is
the interpretation of Laodicea. It seems
that lukewarmness and indifference will
mark the church at the end of the age,
particularly indifference as to the great
doctrines of the faith and unwillingness
to defend them.

U. The Seven-Sealed Book and the
Earthly Events It Announces. 4:1—
6:17.

Though there are some eschatological
elements in the portrait of Christ in the
first chapter, and some predictive ele¬
ments in the letters to the seven churches,
but not extending to the end of the age,
the truly prophetic portion of the Apoc¬
alypse begins with the section we are
now about to consider. As noted in the
Introduction, the larger part of this sec¬
tion is introductory in nature, for the
scene recorded in chapters 4 and 5 is a
heavenly one. Actually, predictions of far
future events do not begin until chapter

1063

REVELATION 4:2-5

2. And immediately I was in the Spirit: 6. John now beholds a door opening in'

and, behold, a throne was set in heaven, and heaven, and hears a voice saying, “Come
one sat on the throne. up hither, and I will show thee the things

3. And he that sat was to look upon like a which must come to pass hereafter.”

jasper and a sardine stone: and there was a (ASV; on other openings of heaven, see

rainbow round about the throne, in sight like Ezk 1:1; Mk 1:10; Jn 1:51.) Many com-

unto an emerald. mentators place the ‘rapture’ of the

4. And round about the throne were four Church between chapters 3 and 4 of this

and twenty seats: and upon the seats I saw book, but inasmuch as the text itself is

four and twenty elders sitting, clothed in silent on such a subject, one questions

white raiment; and they had on their heads wisdom of even discussing it here.

crowns of gold. 4:1-3. Just as the book of Revelation

5. And out of the throne proceeded light- opens with a reference to the throne of

nings and thunderings and voices: and there God, and the letter to the last of the

were seven lamps of fire burning before the seven churches closes with a reference to

throne, which are the seven Spirits of God. the throne of Christ, so here the first

great prophetic vision begins with the
statement, there was a throne set in
heaven (see Dan 7:9). A throne is the
symbol of government and power. John
attempts to record a vision of God sim¬
ilar to that beheld by Moses (Ex 19:
9,19), by Isaiah (6:5), and by Ezekiel
(1:26-28). The seer likens what he saw
to three stones: the jasper, a transparent
stone like glass or rock crystal; the sar-
dius, red in color; and the emerald, green.
In the breastplate of the high priest the
first and last stones were sardius and
jasper (Ex 28:17,20). It has been sug¬
gested that these stones stand for holi¬
ness, wrath, and mercy. Around the
throne was a rainbow, which speaks of
grace, or, as Hengstenberg says, “of
grace returning after wrath.”

4,5. The first great heavenly company
of this book is now introduced: twenty-
four elders sitting on twenty-four thrones
situated around the throne of God (see
also 11:16), arrayed in white garments
and wearing crowns (stephanoi) of gold.
Stephanoi were crowns bestowed on vic¬
tors. There have been many identifica¬
tions of these elders, but most would
agree with Govett that they are “coun¬
cillors of the thrones, conversant with
the purposes of the king, and able to
impart intelligence to John as the servant
of God” (Robert Govett, Lectures on the
Apocalypse , in loco). Twenty-four as a
symbolic number is found only in the
* Apocalypse, and there only in relation

to these elders (5:8; 11:16; 19:4). (For
a detailed discussion of the identity of
the elders, see G. H. Lang, The Revela¬
tion of Jesus Christ , pp. 124-136.) From
the throne proceeded lightnings, voices,
and thunder, and, in addition, John saw
seven lamps of fire, which he identifies
as symbols of the seven Spirits of God.

1064

REVELATION 4:6 - 5:5

6. And before the throne there was a sea
of glass like unto crystal: and in the midst of
the throne, and round about the throne,
were four beasts full of eyes before and be¬
hind.

7. And the first beast was like a lion, and
the second beast like a calf, and the third
beast had a face as a man, and the fourth
beast was like a flying eagle.

8. And the four beasts had each of them
six wings about him; and they were full of
eyes within; and they rest not day and night,
saying. Holy, holy, holy. Lord God Al¬
mighty, which was, and is, and is to come.

9. And when those beasts give glory and
honor and thanks to him that sat on the
throne, who liveth for ever and ever,

10. The four and twenty elders fall down
before him that sat on the throne, and wor¬
ship him that liveth for ever and ever, and
cast their crowns before the throne, saying,

11. Thou art worthy, O Lord, to receive
glory and honor and power: for thou hast
created all things, and for thy pleasure they
are and were created.

CHAPTER 5

AND I saw in the right hand of him that sat
on the throne a book written within and on
the back side, sealed with seven seals.

2. And I saw a strong angel proclaiming
with a loud voice, Who is worthy to open the
book, and to loose the seals thereof?

3. And no man in heaven, nor in earth,
neither under the earth, was able to open the
book, neither to look thereon.

4. And I wept much, because no man was
found worthy to open and to read the book,
neither to look thereon.

5. And one of the elders saith unto me.
Weep not: behold, the Lion of the tribe of
Juda, the Root of David, hath prevailed to
open the book, and to loose the seven seals
thereof.

The concept of the seven Spirits of God
certainly refers to the perfection and
fullness of the activities of the Third
Person of the Godhead.

6,7. Before the throne was a sea of
glass (cf. Ex 24:10), indicating, it would
seem, that all that the sea once stood for
—storms and treacherous waves, sym¬
bolical of agitation among the peoples of
the earth—had now been subdued. An¬
other group, four living creatures, is in¬
troduced—one like a lion, one like a calf,
one with the face of a man, and one like
a flying eagle (similar to those in Ezk
1:5-14, 15-22; 10:20-22). Swete, with
characteristic succinctness, rightly says,
“The four forms suggest what is noblest,
strongest, wisest and swiftest in animate
nature. Nature, including man, is rep¬
resented before the throne taking its
part in the fulfillment of the Divine will
and the worship of the Divine majesty”
(H. B. Swete, The Apocalpse of Sf. John ,
in loco) These reappear in Rev 6:7; 7:11;
14:3; 15:7; 19:4.

8-11. With the introduction of the four
living creatures, we have the first of
twenty hymns, as they might be called,
sung by various heavenly groups through¬
out the book of Revelation. Five of them
are in these two chapters prefacing the
opening of the seals. The first two are
hymns to God: one sung by the living
creatures ascribing holiness to God (4:8)
and the other by the twenty-four elders
acknowledging God as Creator. The
opening words of the first hymn remind
us of Isa 6:3, technically known in an¬
cient hymnology as the Trisagion . The
third and fourth are hymns to the Lamb,
sung by the two groups just mentioned,
acknowledging that the Lamb is worthy
to open the book (Rev 5:9,10; 5:11,12).
The fifth hymn is sung to both God and
the Lamb by “every created thing in
heaven, on the earth, and under the
earth” (v. 13), and ascribes to them
blessing, honor, glory, and dominion.

5:1-5. John adds some details regard¬
ing the One sitting upon the throne,
who is said to hold in his right hand a
book written within and on the back, close
sealed with seven seals (ASV). Whether
this is a book in codex form, like our books
today, with the seven seals somewhat
equally distributed on the sides, top, and
bottom, or a scroll with the seven seals
in one continuous line, we are not told.
Another voice is heard, that of a strong
angel, asking who is worthy to open this
book (v. 2). The answer is that no one

1065

REVELATION 5:6-5:14

6. And I beheld, and, lo, in the midst of
the throne and of the four beasts, and in the
midst of the elders, stood a Lamb as it had
been slain, having seven horns and seven
eyes, which are the seven Spirits of God sent
forth into all the earth.

7. And he came and took the book out of
the right hand of him that sat upon the
throne.

8. And when he had taken the book, the
four beasts and four and twenty elders fell
down before the Lamb, having every one of
them harps, and golden vials full of odors,
which are the prayers of saints.

9. And they sung a new song, saying,
Thpu art worthy to take the book, and to
open the seals thereof: for thou wast slain,
and hast redeemed us to God by thy blood
out of every kindred, and tongue, and peo¬
ple, and nation;

10. And hast made us unto our God kings
and priests: and we shall reign on the earth.

11. And 1 beheld, and I heard the voice of
many angels round about the throne, and the
beasts, and the elders: and the number of
them was ten thousand times ten thousand,
and thousands of thousands;

12. Saying with a loud voice, Worthy is
the Lamb that was slain to receive power,
and riches, and wisdom, and strength, and
honor, and glory, and blessing.

13. And every creature which is in
heaven, and on the earth, and under the
earth, and such as are in the sea, and all that
are in them, heard I saying, Blessing, and
honor, and glory, and power, be unto him
that sitteth upon the throne, and unto the
Lamb for ever and ever.

14. And the four beasts said, Amen. And
the four and twenty elders fell down and
worshipped him that liveth for ever and
ever.

in the universe is worthy. Then one of
the elders (v. 5) announces that the Lion
of the tribe of Judah (Gen 49:9), the
Root of David (Isa 11:1,10) is worthy to
open this book, for two reasons: first, he
has overcome, which would seem to refer
to his defeat, while on earth, of Satan and
every evil power; and, secondly, by his
redemptive work he has purchased us
unto God, with his blood (Rev 5:9).
Note the universality of the redeemed in
verse 9.

6,7. It is not without great significance
that the redemptive work of Christ is re¬
vealed as of pre-eminent importance in
the thought of these heavenly creatures
and in the program of God to be con¬
summated in this book. The word here
translated slain (v. 6) occurs only here,
in verses 9, 12, and in 13:8. “It is ‘blood*
even more than ‘death* that connotes sac¬
rifice; for one may die without being
slain and may be slain without being
made a sacrifice*’ (R. C. H. Lenski,
The Interpretation of St. Johns Revela¬
tion, in loco).

8-14. Here the harp is mentioned for
the first time (reappearing in 14:2 and
15:2). This idea of a new song is found
frequently in the OT, as in Ps 33:3; 40:3;
96:1; 98:1; 149:1. Revelation 5:10 is
practically a reaffirmation of the truth
expressed in 1:6. Here, I think, for the
first time we have the concept of the
reigning of saints and a kingdom. Care¬
fully note the statement, they reign[ed]
upon the earth.

We are now ready for the actual open¬
ing of these seals, but before beginning
the study of chapter 6, note—a point
often overlooked—that while the seals are
opened, that is, stripped from the book,
the book itself is never opened. This,
of course, leads to many suggestions as
to the contents of the book. Simcox says,
certainly in error, it is the Book of Life.
Irenaeus insisted that it contained “die
things of Christ.” Swete is safe in saying
that its contents cover the unknown fu¬
ture, and he thus calls it “the book of
destiny.” Milligan says it contains “the
whole counsel of God.” Only six seals
are opened in this chapter; the seventh
is not opened until the trumpet judg¬
ments are about to be announced (8:1).
Of these six seals, the first four form a
group; the fifth and sixth stand by them¬
selves. Each of the first four is intro¬
duced with a rider on a horse, from
which derives the famous phrase, used in
many ways in numerous literatures, “the

1066

REVELATION 6:1-8

CHAPTER 6

AND I saw when the Lamb opened one of
the seals, and I heard, as it were the noise of
thunder, one of the four beasts saying, Come
and see.

2. And I saw, and behold a white horse:
and he that sat on him had a bow; and a
crown was given onto him: and he went
forth conquering, and to conquer.

3. And when he had opened the second
seal, I heard the second beast say, Come and
see.

4. And there went out another horse that
was red: and power was given to him that
sat thereon to take peace from the earth, and
that they should kill one another: and there
was given unto him a great sword.

5. And when he had opened the third
seal, I heard the third beast say. Come and
see. And I beheld, and lo a black horse; and
he that sat on him had a pair of balances in
his hand.

6. And I heard a voice in the midst of the
four beasts say, A measure of wheat for a
penny, and three measures of barley for a
penny; and see thou hurt not the oil and the
wine.

7. And when he had opened the fourth
seal, I heard the voice of the fourth beast
say, Come and see.

8. And I looked, and behold a pale horse:
and his name that sat on him was Death, and
Hell followed with him. And power was
given unto them over the fourth part of the
earth, to kill with sword, and with hunger,
and with death, and with the beasts of the
earth.

four horsemen of the Apocalypse.”

6:1-8. The identity of the first horse
will in large part be determined by the
identification of the following three. The
second horse and its rider are said to
take peace from the earth, and this, with
the words slay and sword, indicates war.
The third horse and its . rider surely rep¬
resent scarcity of food, though not alto¬
gether a famine. (The Roman coin den¬
arius, here translated shilling (ASV), was
the equivalent of a man s wages for a day
of work. One measure of barley or grain
was the average daily consumption of
workmen.) The fourth horse and its
rider, more dreadful than any of the
others, bear the very name Death. To
them was given authority over the fourth
part of the earth, to kill with sword, and
with famine, and with death, and by the
wild beasts of the earth (ASV).

In the light of the meaning of the sec¬
ond, third, and fourth riders, it would
seem unreasonable to identify the first
rider with the Lord Jesus Christ, who is
the rider on the white horse in Revela¬
tion 19. When Christ does come, “con¬
quering and to conquer,” there will be
n'o subsequent judgments, such as the
second, third, and fourth horses repre¬
sent. Swete is correct in saying of the
first horse, “A vision of the victorious
Christ would be inappropriate at the
opening of a series which symbolizes
bloodshed, famine, pestilence.” Even
Torrance discerns this, though he adopts
a strictly spiritual scheme of interpreta¬
tion: “Can there be any doubt that this
is the vision of antichrist? It so resem¬
bles the real Christ that it deceives peo¬
ple, even many a reader of this passage!
... It applies whenever evil is mounted
upon good and wherever spiritual wick¬
edness conquers by borrowing from the
Christian Faith” (Thomas F. Torrance,
The Apocalypse Today , p. 44).

Note that in these first four scenes
there are no names of individuals, hu¬
man or superhuman, no geographical
terms, and no specific events: The judg¬
ments are, as it were, of a general na¬
ture: wars have occurred often on earth,
and they are often accompanied by pes¬
tilence and by scarcity of food, if not
famine conditions. This would seem to
be, then, just a preliminary phase of the
more terrible judgments to follow.

9-11. The opening of the first four
seals forms a unit. In the opening of the
fifth seal we have what I would call the
first truly difficult problem in the book

1067

REVELATION 6:9-17

9. And when he had opened the fifth seal,
I saw under the altar the souk of them that
were slain for the word of God, and for the
testimony which they held:

10. And they cried with a loud voice,
saying, How long, O Lord, holy and true,
dost thou not judge and avenge our blood on
them that dwell on the earth?

11. And white robes were given unto
every one of them; and it was said unto
them, that they should rest yet for a little
season, until their fellow servants also and
their brethren, that should be killed as they
were , should be fulfilled.

12. And I beheld when he had opened the
sixth seal, and, lo, there was a great earth¬
quake; and the sun became black as
sackcloth of hair, and the moon became as
blood;

13. And the stars of heaven fell unto the
earth, even as a fig tree casteth her untimely
figs, when she is shaken of a mighty wind.

14. And the heaven departed as a scroll
when it is rolled together; and every moun¬
tain and island were moved out of their
places.

15. And the kings of the earth, and the
great men, and the rich men, and the chief
captains, and the mighty men, and every
bondman, and every free man, hid them¬
selves in the dens and in the rocks of the
mountains;

16. And said to the mountains and rocks,
Fall on us, and hide us from the face of him
that sitteth on the throne, and from the
wrath of the Lamb:

17. For the great day of his wrath is
come; and who shall be able to stand?

of Revelation. Here are the souls of men
who were slain for the word of God, and
for the testimony which they held. In
other words, these are martyrs, and they
ask the risen Lord, How long . . . dost
thou not judge and avenge our blood on
them that dwell on the earth? The reply
is twofold. First, they are each given a
white robe (v. 11), a symbol of the
righteous acts of the saints (cf. 19:8),
so that even before the end these martyrs
in some way have a foretaste of the
glory to come. They are told that they
must abide as they are until their fellow
servants also and their brethren are slain.
Though it is not specifically said in what
period of time these martyrs are to be
placed, the sixth seal certainly speaks
of tremendous celestial aberrations that
have never yet taken place but will occur
at the end of this age. Consequently,
these, I judge, had suffered martyrdom
in the days immediately preceding the
Tribulation. Moorehead may be right in
saying, “ For aught told us to the con¬
trary, they were slain by the order of
these riders.” The comment of Torrance
here is excellent: “After the terrible ca¬
lamities the powers of the world have
brought upon themselves, they try to
disown the fact that they are the cause
of all the evil and commotion, and so
they turn upon God's people and vent
their rage upon them as scapegoats” (op.
cit ., p. 46).

12-17. Events transpiring at the open¬
ing of the sixth seal must be placed at
the end of this age. This is perhaps the
place to consider the question of celes¬
tial phenomena, so frequently referred to
in the OT and NT Scriptures in pas¬
sages relating to the end of the age.
With the advent of Sputnik, a number of
articles were published on this subject,
some of which contain some very foolish
statements. The subject of celestial dis¬
turbances is introduced first by Joel, in
texts that clearly point to “the day of
the Lord” (1:15; 2:1-11,30,31). One pas-
page in Joel (2:28-32a) is quoted by
Peter in his great Pentecost sermon ( Acts
2:16-21). There were no celestial dis¬
turbances at that time, so far as we know.
These predictions were reiterated by
Isaiah, also, in relation to “the day of the
Lord” (13:6-10; 24:21-23). Our Lord
placed much emphasis upon this par¬
ticular aspect of eschatology in the Olivet
Discourse (Mt 24:29,31; Mk 13:24-26;
Lk 21:11,25). All of these statements
refer to the period “after the tribulation”

1068

REVELATION 7:1-8

CHAPTER 7

AND after these things I saw four angels
standing on the four corners of the earth,
holding the four winds of the earth, that the
wind should not blow on the earth, nor on
the sea, nor on any tree.

2. And I saw another angel ascending
from the east, having the seal of the living
God: and he cried with a loud voice to the
four angels, to whom it was given to hurt the
earth and the sea,

3. Saying, Hurt not the earth, neither the
sea, nor the trees, till we have sealed the
servants of our God in their foreheads.

4. And I heard the number of them which
were sealed: and there were sealed a hun¬
dred and forty and four thousand of all the
tribes of the children of Israel.

5. Of the tribe of Juda were sealed twelve
thousand. Of the tribe of Reuben were
sealed twelve thousand. Of the tribe of Gad
were sealed twelve thousand.

6. Of the tribe of Aser were sealed twelve
thousand. Of the tribe of Nephthalim were
sealed twelve thousand* Of the tribe of Ma-
nasses were sealed twelve thousand.

7. Of the tribe of Simeon were sealed
twelve thousand. Of the tribe of Levi were
sealed twelve thousand. Of the tribe of Issa-
char were sealed twelve thousand.

8. Of the tribe of Zabulon were sealed
twelve thousand. Of the tribe of Joseph were
sealed twelve thousand* Of the tribe of Ben¬
jamin were sealed twelve thousand.

(Mt 24:29), with the exception of Lk
21:11, which implies that there will be
some celestial disturbances even before
the Tribulation itself sets in. It is prin¬
cipally in the Revelation, however, that
these disturbances are recorded as tak¬
ing place. The first is set forth in the
passage before us, at the time of the
opening of the sixth seal. But this type
of phenomenon occurs four times during
the trumpet judgments, at the first, third,
fourth, and fifth (8:8-9:2). During the
pouring out of the fourth vial, the sun
seems to be affected (16:8), and during
the pouring out of the seventh vial,
great stones fall down from heaven on
men (16:17-21).

A careful study of these passages seems
to reveal that we are not to consider any
unusual celestial aberrations before the
Tribulation period as having prophetic
significance. This is especially true of
these devices made by man, important
as they are; for the celestial manifesta¬
tions referred to in the prophetic Scrip¬
tures are the result of a direct interfer¬
ence of God himself. On two occasions
in the past, men Experienced divine
judgment in the form of great darkness:
at the time of the ninth plague upon
Egypt (Ex 10:21-23); and during the
last three hours in which our Lord hung
upon the cross (Mt 27:45 and parallels).

III. The Judgments of the Seven Trum¬
pets. 7:1-9:21.

7:1-8. The second series of judgments is
far more severe and extensive than those
introduced by the opening of the seals.
Before any of the seven angels sound
these seven trumpets, two great multi¬
tudes are introduced, one on earth (7:1-
8) and the other certainly in heaven,
standing before the throne and before the
Lamb (7:9-17). The first group is iden¬
tified as 144,000 sealed out of every tribe
of the children of Israel (v. 4). They are
not said to be martyrs. The seal implies
that this particular group will be divinely
protected in the tribulations about to fall
upon the earth.

There has been much disagreement as
to who these people are, resulting in four
major interpretations of the passage. One
is that they should be looked upon in a
general way as “representing a continuous
process of preservation under the trials
and afflictions of all times down to the
end.” There seems to be nothing in the
text to justify such an indefinite desig¬
nation of these tribal groups. Another

1069

REVELATION 7:9-17

9. After this I beheld, and, lo, a great mul¬
titude, which no man could number, of all
nations, and kindreds, and people, and
tongues, stood before the throne, and before
the Lamb, clothed with white robes, and
palms in their hands;

10. And cried with a loud voice, saying.
Salvation to our God which sitteth upon the
throne, and unto the Lamb.

11. And all the angels stood round about
the throne, and about the elders and the four
beasts, and fell before the throne on their
faces, and worshipped God,

12. Saying, Amen: Blessing, and glory,
and wisdom, and thanksgiving, and honor,
and power, and might, be unto our God for
ever and ever. Amen.

13. And one of the elders answered,
saying unto me, What are these which are ar¬
rayed in white robes? and whence came
they?

14. And I said unto him. Sir, thou know-
est. And he said to me. These are they which
came out of great tribulation, and have
washed their robes, and made them white in
the blood of the Lamb.

15. Therefore are-they before the throne
of God, and serve him day and night in his
temple: and he that sitteth on the throne
shall dwell among them.

16. They shall hunger no more, neither
thirst any more; neither shall the sun light
on them, nor any heat.

17. For the Lamb which is in the midst of
the throne shall feed them, and shall lead
them unto living fountains of waters: and
God shall wipe away all tears from their
eyes.

view, somewhat similar, identifies these
as Christians, the Church — and here
many names speak with authority, as
Bengel, Alford, Lenski, David Brown,
Milligan, etc. Among minor interpreta¬
tions is the ridiculous one of Albert
Barnes that this refers to the ten divi¬
sions of the Christian Church. Some
sects have claimed identity with these
groups, such as the Jezreelites of a
former generation.

Finally, there is the literal interpreta¬
tion, that this is a prophecy concerning
the children of Israel at the end of the
age. The great prophetic scholar of the
nineteenth century, J. H. Todd, sum¬
marizes this view in saying: “In strict
accordance with the fact revealed in
many prophecies, this tells us that at
the period referred to in the vision, the
Jewish people shall be in existence as
a nation, and the majority of them will
be still in their unbelief.” This is the
view held by Godet, Fausset, Nathaniel
West, and Weidner.

Fausset adds: “Out of these tribes a
believing remnant will be preserved from
the judgments that shall destroy all the
anti-Christian Confederacy” (JFB). It is
significant that the tribe of Dan is here
omitted — for which omission many
reasons have been suggested—and Levi
is included. “Since the Levitical cere¬
monies have been abandoned, Levi is
again found on an equal footing with his
brethren” (Albert Bengel, Introduction
to the Exposition of the Apocalypse , in
loco). Instead of Ephraim, the name
Joseph is used. This I consider the
second passage of unusual difficulty in
the Apocalypse.

9-17. The other multitude is of a
universal nature—certainly not confined
to Israel, but from all tribes and peoples
now in glory—singing the great hymn to
God and the Lamb, together with the
angels, the elders, and the four living
creatures. These, John is told, are they
that have come out of great tribulation,
and have washed their robes, and made
them white in the blood of the Lamb
(v. 14). The great tribulation can be
none other than that referred to in the
Olivet Discourse (Mt 24:9,21,29). The
entire scene is a heavenly one: The Lamb
is presented as their shepherd or ruler;
the promise is made that he shall guide
them to fountains of waters of life; and,
anticipating the detailed later descrip¬
tion of the Holy City, they are told that
God shall wipe away every tear from

1070

REVELATION 8:1-13

CHAPTER 8

AND when he had opened the seventh seal,
there was silence in heaven about the space
of half an hour.

2. And I saw the seven angels which stood
before God; and to them were given seven
trumpets.

3. And another angel came and stood at
the altar, having a golden censer; and there
was given unto him much incense, that he
should offer it with the prayers of all saints
upon the golden altar which was before the
throne.

4. And the smoke of the incense, which
came with the prayers of the saints, ascended
up before God out of the angel’s hand.

5. And the angel took the censer, and
filled it with fire of the altar, and cast it into
the earth: and there were voices, and thun-
derings, and lightnings, and an earthquake.

6. And the seven angels which had the
seven trumpets prepared themselves to
sound.

7. The first angel sounded, and there fol¬
lowed hail and fire mingled with blood, and
they were cast upon the earth: and the third
part of trees was burnt up, and all green
grafcs was burnt up.

8. And the second angel sounded, and as
it were a great mountain burning with fire
was cast into the sea: and the third part of
the sea became blood;

9. And the third part of the creatures
which were in the sea, and had life, died; and
the third part of the ships were destroyed.

10. And the third angel sounded, and
there fell a great star from heaven, burning
as it were a lamp, and it fell upon the third
part of the rivers, and upon the fountains of
waters;

11. And the name of the star is called
Wormwood: and the third part of the waters
became wormwood; and many men died of
the waters, because they were made bitter.

12. And the fourth angel sounded, and
the third part of the sun was smitten, and the
third part of the moon, and the third part of
the stars; so as the third part of them was
darkened, and the day shone not for a third
part of it, and the night likewise.

13. And I beheld, and heard an angel
flying through the midst of heaven, saying
with a loud voice. Woe, woe, woe, to the in¬
habited of the earth by reason of the other
voices of the trumpet of the three angels,
which are yet to sound!

their eyes (Rev 21:4).

8:1-6. The trumpet judgments are un¬
folded in chapters 8 and 9, and, as with
the seven seals, the first four belong to¬
gether. Before any trumpet is blown by
one of the angels, we have statements
regarding the prayers of the saints (vv.
3,4). Perhaps Todd is right in thinking
we can infer from this ‘that the judg¬
ments foretold in this prophecy will be
the consequence, in some remarkable
manner, of the prayers of saints crying
to God to accomplish speedily the
number of His elect and to hasten His
kingdom" (op. cit.; p. 131). There is no
reference here to the Roman Catholic
doctrine of intercession by angels or
saints. The thunder, voices, lightnings,
and earthquakes are the symbolic pre¬
cursors of the divine judgments about to
fall upon the earth.

Before considering the judgments
themselves, we do well to recall the sig¬
nificance of trumpets in the Holy Scrip¬
tures. All these phenomena (except the
earthquake) are found in the account of
God’s descending at Mount Sinai to meet
Moses, where we have the first reference
to trumpet in the Bible (Ex 19:16). The
blowing of trumpets called the Israelites
together for instruction (Num 10:3,4)
or for marching (Num 10:3-7); it sum¬
moned them to assemble for war (Jer
4:19; 42:14, etc.), and to return from
dispersion (Isa 27:13); it announced
release in the year of jubilee (Lev 25:8-
10), and here it announces judgment. The
trumpet judgments are quite similar to
the plagues which God sent upon Egypt
at the time of the deliverance of Israel,
though they do not occur in the same
order.

7-13. The result of the blowing of the
first trumpet is the burning up of a third
part of the flora of the earth. At the sound
of the second trumpet, a third part of
the sea becomes blood, a third of the
creatures in the sea die, and a third part
of the ships are destroyed (cf. the first
plague, Ex 7:20-24). With the blowing
of the third trumpet, a great star, burn¬
ing as a torch, falls upon the rivers and
waters of the earth, turning them to
wormwood and causing wide-spread
death. The first two judgments affect
nature, and man only indirectly, but the
third brings about the death of many.
The blowing of the fourth trumpet brings
about celestial disturbances, so that a
third part of the sun, moon, and stars
are smitten, and their light diminished

1071

REVELATION 9:1-10

CHAPTER 9

AND the fifth angel sounded, and I saw a
star fall from heaven unto the earth: and to
him was given the key of the bottomless pit.

2. And he opened the bottomless pit; and
there arose a smoke out of the pit, as the
smoke of a great furnace; and the sun and
the air were darkened by reason of the smoke
of the pit.

3. And there came out of the smoke lo¬
custs upon the earth: and unto them was
given power, as the scorpions of the earth
have power.

4. And it was commanded them that they
should not hurt the grass of the earth, nei¬
ther any green thing, neither any tree; but
only those men which have not the seal of
God in their foreheads.

5. And to them it was given that they
should not kill them, but that they should be
tormented five months: and their torment
was as the torment of a scorpion, when he
striketh a man.

6. And in those days shall men seek death,
and shall not find it; and shall desire to die,
and death shall flee from them.

7. And the shapes of the locusts were like
unto horses prepared unto battle; and on
their heads were as it were crowns like gold,
and their faces were as the faces of men.

8. And they had hair as the hair of
women, and their teeth were as the teeth of
lions.

9. And they had breastplates, as it were
breastplates of iron; and the sound of their
wings was as the sound of chariots of many
horses running to battle.

10. And they had tails like unto scorpions,
and there were stings in their tails: and their
power was to hurt men five months.

(cf. the ninth plague. Ex 10:21-23). This
miraculous eclipse of the sun, moon, and
stars is predicted by Amos as a sign of
the coming day of judgment (Amos 8:9;
see also Joel 2:2, 10), Note that all four
of these judgments relate to some disas¬
ter falling upon the world of nature.
(Weidner, op. cit., has an excellent sum¬
mary of the various fanciful interpreta¬
tions of these four trumpet judgments,
pp. 343-345). Before the judgments of
the next two trumpets, an eagle flying in
mid-heaven is heard to cry. Woe, woe,
woe, for them that dwell on the earth.
This is the first time the word translated
woe appears in the Apocalypse.

9:1,2. To the judgment of the fifth
trumpet, which is called the first Woe
(v. 12), John devotes more space than
to all the preceding judgments combined.
It is probable that, apart from the exact
identification of Babylon in chapters 17
and 18, the meaning of the two judg¬
ments in this chapter presents the most
difficult major problem in the Revelation.
Probably the star failing from heaven,
to whom was given the key of the pit of
the abyss, is, as Weidner says, “an evil
angel, the instrument of carrying out
God's purpose with reference to the
ungodly world" (p. 114; so also Alford,
and others). The abyss is not hell, but
the present abode of the devil and his
angels, including Hades, where are the
souls of the ungodly dead awaiting the
last judgment. So dense is the smoke
rising from the pit that it darkens the
sun and the air (see 6:12; 8:12).

3-10. Also from the abyss come crea¬
tures described as locusts (v. 3) having
great power, who are allowed to torment
men (though not to kill them) for a
period of five months (v. 5). So intense
will be mens suffering that they will
seek death, in vain (v. 6). Locusts are
used in the famous prophecy of the
book of Joel as symbols of invading
armies. Men. are likened to locusts in
Jud 6:5; Jer 46:23; etc.; and in the
prophetic Scriptures they are symbols of
divine judgment (Deut 28:38,42; Nah
3:15,17; Amos 7:1-3, etc.). It is not
possible here to examine each descriptive
phrase, but we must come to some con¬
clusion as to what these creatures repre¬
sent. I personally have not felt I could
be more specific than was Milligan, who
said—and surely all would agree with
this—that the judgment refers to “a great
outburst of spiritual evil which shall ag¬
gravate the sorrows of the world, make

1072

REVELATION 9:11-10:4

11. And they had a king over them, which
is the angel of the bottomless pit, whose
name in the Hebrew tongue is Abaddon, but
in the Greek tongue hath his name Apol-
lyon.

12. One woe is past; and, behold, there
come two woes more hereafter.

13. And the sixth angel sounded, and I
heard a voice from the four horns of the
golden altar which is before God,

14. Saying to the sixth angel which had
the trumpet. Loose the four angels which are
bound in the great river Euphrates.

15. And the four angels were loosed,
which were prepared for an hour, and a day,
and a month, and a year, for to slay the third
part of men.

16. And the number of the army of the
horsemen were two hundred thousand thou¬
sand: and I heard the number of them.

17. And thus I saw the horses in the vi¬
sion, and them that sat on them, having
breastplates of fire, and of jacinth, and brim¬
stone: and the heads of the horses were as the
heads of lions; and out of their mouths issued
fire and smoke and brimstone.

18. By these three was the third part of
men killed, by the fire, and by the smoke,
and by the brimstone, which issued out of
their mouths.

19. For their power is in their mouth, and
in their tails: for their tails were like unto
serpents, and had heads, and with them they
do hurt.

20. And the rest of the men which were
not killed by these plagues yet repented not
of the works of their hands, that they should
not worship devils, and idols of gold, and sil¬
ver, and brass, and stone, and of wood;
which neither can see, nor hear, nor walk:

21. Neither repented they of their mur¬
ders, nor of their sorceries, nor of their forni¬
cation, nor of their thefts.

CHAPTER 10

AND I saw another mighty angel come
down from heaven, clothed with a cloud:
and a rainbow was upon his head, and his
face was as it were the sun, and his feet as
pillars of fire:

2. And he had in his hand a little book
open: and he set his right foot upon the sea,
and his left foot on the earth,

3. And cried with a loud voice, as when a
lion roareth: and when he had cried, seven
thunders uttered their voices.

4. And when the seven thunders had ut¬
tered their voices, I was about to write: and I
heard a voice from heaven saying unto me.
Seal up those things which the seven thun¬
ders uttered, and write them not.

it learn how bitter is the bondage of
Satan, and teach it to feel even in the
midst of enjoyment that it were better
to die than to live.”

11. The description concludes with
the word that over these creatures is
the angel of the abyss, called in Hebrew,
Abaddon , and in the Greek, Apollyon,
the latter meaning “destroyer.” In the
Septuagint the word carries this idea in
Job 26:2; 28:22; Prov 15:11, etc.;
another form is the word translated
“destruction” in Mt 7:13 and “destroy” in
II Thess 2:8.

13-21. The blowing of the sixth trum¬
pet is identified with the second Woe
(11:14). We are now taken to a known
geographical area on this earth, to the
river Euphrates (v. 14), which here

probably should be taken literally. Four
angels bound somewhere along this river
are now loosed, that they should kill the
third part of men (v. 15). This fearful
destruction will be brought about by
armies of horsemen. Surely we here have
come to the days of the beginning of
Antichrist. Todd has said, and Weidner
and others agree, that “we are probably
to look to this region as the scene of
this great judgment, which is in exact
comformity with the inferences to which
we are led by the prophecies of Daniel,
where those countries in the region of
the Euphrates, once the stage of such
mighty empires, are destined to become
the scene of the last great struggle be¬
tween the princes of the world and the
people of God.”

The result of all this is not a turning
to God, or repentance, but a stubborn
continuation in the sins that have brought
about this judgment, the worship of
demons, idolatry, murder, sorceries, for¬
nication, and thefts. In fact, I cannot
find any evidence in the Revelation that
there will be any great turning to God
during the time that these fearful judg¬
ments are falling upon men.

IV. The Darkest Hour of World His¬
tory. 10:1—13:18.

The Angel with the Little Book . 10:1-
11 .

The tenth chapter presents a pleasant
interlude. Another strong angel comes
down out of heaven with a small book
in his hand, and as John is about to
record what he has seen, he hears a
voice from heaven saying, Seal up those
things which the seven thunders uttered,
and write them not (v. 4; cf. Dan 12:9).

1073

REVELATION 10:5-11-3

5. And the angel which I saw stand upon
the sea and upon the earth lifted up his hand
to heaven,

• 6. And sware by him that liveth for ever
and ever, who created heaven, and the
things that therein are, and the earth, and
the things that therein are, and the sea, and
the things which are therein, that there
should be time no longer:

7. But in the days of the voice of the sev¬
enth angel, when he shall begin to sound,
the mystery of God should be finished, as he
hath declared to his servants the prophets.

8. And the voice which I heard from
heaven spake unto me again, and said, Go
and take the little book which is open in the
hand of the angel which standeth upon the
sea and upon the earth.

9. And I went unto the angel, and said
unto him. Give me the little book. And he
said unto me. Take %t> and eat it up; and it
shall make thy belly bitter, but it shall be in
thy mouth sweet as honey.

10. And I took the little book out of the
angels hand, and ate it up; and it was in my
mouth sweet as honey: and as soon as I had
eaten it, my belly was bitter.

11. And he said unto me, Thou must
prophesy again before many peoples, and na¬
tions, and tongues, and kings.

CHAPTER II

AND there was given me a reed like unto a
rod: and the angel stood, saying. Rise, and
measure the temple of God, and the altar,
and them that worship therein.

2. But the court which is without the tem¬
ple leave out, and measure it not; for it is
given unto the Gentiles: and the holy city
shall they tread under foot forty and two
months.

3. And I will give power unto my two wit¬
nesses, and they shall prophesy a thousand
two hundred and threescore days, clothed in
sackcloth.

Apparently he never did record them, and
so we do not know what the thunders
said. The angel utters a famous, and
more or less enigmatical, statement—
there shall be delay no longer (ASV);
or, as the margin reads, there shall be
time no longer. Swete translates this,
There shall no more be any interval of
time, any further delay. This declaration,
coupled with the one immediately fol¬
lowing, then is finished the mystery of
God (v. 7), convince us that the purpose of
this vision, and especially of these ut¬
terances, is to prepare us for the final
pouring out of God's judgments, the dose
of the end of the age, and the destruction
of the enemies of the Lamb. The little
book (v. 8) which John is told to take and
eat (cf. Ezk 3:1-3; Ps 19:10,11; Jer 15:16)
is never opened, and hence its exact
nature must be a matter of dispute.,But
Diisterdieck is quite right, I think, when
he says that it “appears to be an inner
instruction and interpretation given the
seer concerning visions still impending,
and which are to continue until the full
end. The more important the subjects of
the prophecies that now follow, the more
natural appears the new special prepara¬
tion of the prophet” (p. 308).

The Two Witnesses in Jerusalem. 11:
1-12. The eleventh chapter of the Revela¬
tion has always been to me one of great¬
est interest. The scene is certainly laid
in Jerusalem, which though spiritually
called Sodom and Egypt {v. 8; cf. Isa
1:9,10) is specifically referred to as the
place where also their Lord was crucified.
The events recorded here have never yet
taken place, but they will literally occur
in “the holy city” at the end of the age.

1,2. John is told to take a reed and
measure the temple of God, and the altar,
and them that worship therein (v. 1),
which certainly implies that there will
be some kind of temple building in
Jerusalem at this time. The statement is
made that the holy city will be trodden
under foot for forty and two months (v.
2), a time period found also in 13:5, and
equal to the 1,260 days of r 11:3, and
12:6. I take this to be the first half of
the seven-year terminus of our age,
during the last half of which the Great
Tribulation will occur, when Antichrist
will be exercising universal power.

3-12. Two witnesses now appear, sent
of God to prophesy to this city, though
what their message is, we are not told.
They are likened to the two olive trees

1074

REVELATION 11:4-10

4. These are the two olive trees, and the
two candlesticks standing before the God of
the earth.

5. And if any man will hurt them, fire pro¬
ceeded out of their mouth, and devoured
deir enemies: and if any man will hurt
dem, he must in dis manner be killed.

6. These have power to shut heaven, that
it rain not in de days of deir prophecy: and
have power over waters to turn dem to
blood, and to smite de earth wid all
plagues, as often as dey will.

7. And when they shall have finished their
testimony, the beast dat ascended out of
de bottomless pit shall make war against
dem, and shall overcome dem, and kill
dem.

8. And deir dead bodies shall lie in de
street of de great city, which spiritually is
called Sodom and Egypt, where also our
Lord was crucified.

9. And dey of de people and kindreds
and tongues and nations shall see deir dead
bodies three days and a half, and shall not
suffer deir dead bodies to be put in graves.

10. And dey dat dwell upon de earth
shall rejoice over dem, and make merry, and
shall send gifts one to anoder; because dese
two prophets tormented dem dat dwelt on
de earth.

and candlesticks (v. 4) portrayed in
Zechariah 4. They are given supernatural
power, such as Elijah and Moses had
(I Kgs 17:1), to slay their enemies, to
cause a drought, to turn water into blood,
and to smite the earth wid plagues at
their will (vv. 5,6). When they have
finished the work God has assigned to
dem, de beast dat cometh up out of de
abyss shall make war with dem, and
overcome dem, and kill dem (v. 7;
ASV). The bodies of dese two prophets
are placed in de street of dis city, and
from all over the eard men look upon
them for three days and a half day,
and enter upon a time of rader universal
rejoicing because these men who had
tormented them are now, they dink,
destroyed (w. 8-10). To de astonish¬
ment of their enemies, when three and
a half days have expired, God raises
them to their feet, calls them into glory,
and dey ascend into heaven in a cloud
(w. 11,12).

The question is, Who are dese two
witnesses? The answers have been many.
The text cannot in any way, I definitely
believe, be interpreted as referring to a
movement, or, as Lange insists, to de
Christian state and the Christian Church
(for where is a Christian state today?),
or to the OT and NT, or to the Word
and the Spirit, or to faidful Christians,
as Milligan and Swete believe. I dink
these witnesses must be regarded as in¬
dividuals. Many assert that they are
Moses and Elijah (Simcox, etc.), oders
dat they are Enoch and Elijah (Seiss,
Lang, Govett). But in regard to such
views I agree wid Moorehead's posi¬
tion: "It is extremely improbable dat
dese saints, after centuries of bliss in
heaven, should be dispatched to earth
to bear witness to Jews and Gentiles”
(op. cit., p. 86). Frankly, I dink we gain
nothing by prolonged debate as to deir
identity. They are two witnesses sent by
God, and endued by God wid great
power.

Though written as far back as 1864,
Govetts comment upon de peoples,
tribes, and nations looking upon dese
dead bodies (w. 9,10) is still worth
attention: “The word blepd, dat is, to
look upon , denotes not merely de nations
seeing dem but deir directing deir eyes
to dis great sight and gazing upon dem.
‘But how/ it is asked, ‘is it conceivable
dat men all over de eard should be
rejoicing in de news when only three
days and a half intervene between deir

1075

REVELATION 11:11-18

11. And after three days and a half the
Spirit of life from God entered into them,
and they stood upon their feet; and great
fear fell upon them which saw them.

12. And they heard a great voice from
heaven saying unto them, Come up hither.
And they ascended up to heaven in a cloud;
and their enemies beheld them.

13. And the same hour was there a great
earthquake, and the tenth part of the city
fell, and in the earthquake were slain of men
seven thousand: and the remnant were
affrighted, and gave glory, to the God of
heaven.

14. The second woe is past; and, behold,
the third woe cometh quickly.

15. And the seventh angel sounded; and
there were great voices in heaven, saying,
The kingdoms of this world are become the
kingdoms of our Lord, and of his Christ; and
he shall reign for ever and ever.

16. And the four and twenty elders,
which sat before God on their seats, fell
upon their faces, and worshipped God,

17. Saying, We give thee thanks, O Lord
God Almighty, which art, and wast, and art
to come; because thou hast taken to thee thy
great power, and hast reigned.

18. And the nations were angry, and thy
wrath is come, and the time of the dead, that
they should be judged, and that thou
shouldest give reward unto thy servants the
prophets, and to the saints, and them that
fear thy name, small and great; and shoul¬
dest destroy them which destroy the earth.

death and resurrection? . . / Is it not
perfectly conceivable if the electric tele¬
graph shall then have extended itself at
the rate it has done of late years?” (op.
cit.y pp. 243, 246, 247) Now, with tele¬
vision available,' we can understand this
passage better.

Lenski's words regarding these enemies
of God making merry over the death of
the two prophets (v. 10) are especially
thought-provoking: “The wicked world
cannot let them alone and simply pass
on in its obduracy. Even when it is
finally and utterly silenced, the obdurate
world cannot dismiss the divine testi¬
mony. It must talk about it, bring every¬
body to look at the voiceless lips. Those
who spurn the Word never get rid of
it. Their very rejoicing over its silencing
keeps them busy with the Word” (op.
cit, p. 346).

13,14. At the ascension of the two
witnesses, Jerusalem experiences a great
earthquake, resulting in the death of
seven thousand persons, and the rest
were affrighted, and gave glory to the
God of Heaven (v. 13). We detect no
conviction of sin here, merely a sense
of fear, which soon passes.

The Seventh Trumpet and the Scene
in Heaven. 11:15-18. As with the
opening of the seventh seal, when the
seventh angel sounds the seventh trum¬
pet, no events directly follow, and no
immediate judgmeht is announced.
Rather, with the sounding of this trum¬
pet, we have a scene in heaven, and
one -of the grandest statements concern¬
ing Christ in all the Bible: “The king¬
dom of the world is become the kingdom
of our Lord, and of his Christ: and he
shall reign for ever and ever” (v. 15).
Note the difference here between the
AV translation, “the kingdoms of the
world,” and the more accurate ASV
rendering of kingdom, singular, as in
the Greek text. The whole world now
appears under one powerful universal
government.

This declaration is followed by a song
of praise offered by the four and twenty
elders to God the Almighty. This is
the only time that the elders are de¬
scribed as prostrating themselves before
God. With the announcement that the
reign of God through Christ is near
at hand, we are given a graphic sum¬
mary (v. 18) of the events that are
about to take place: (1) the nations
are wroth; that is, there will be an

1076

REVELATION 11:19-12:5

19. And the temple of God was opened in
heaven, and there was seen in his temple the
ark of his testament: and there were light¬
nings, and voices, and thunderings, and an
earthquake, and great hail.

CHAPTER 12

AND there appeared a great wonder in
heaven; a woman clothed with the sun, and
the moon under her feet, and upon her head
a crown of twelve stars:

2. And she being with child cried, trav¬
ailing in birth, and pained to be delivered.

3. And there appeared another wonder in
heaven; and behold a great red dragon, hav¬
ing seven heads and ten horns, and seven
crowns upon his heads.

4. And his tail drew the third part of the
stars of heaven, and did cast them to the
earth: and the dragon stood before the
woman which was ready to be delivered, for
to devour her child as soon as it was bom.

5. And she brought forth a man child,
who was to rule all nations with a rod of
iron: and her child was caught up unto God,
and to his throne.

attempted assault upon Christ and his
own; (2) the wrath of God is about to
descend; (3) the dead will be judged;
(4) believers, here divided into three
groups — the prophets, the saints, and
those that fear His name, will be re¬
warded; and (5) the destroyers are now
to be destroyed. From this, one may
surely conclude that as the time nears
for Christ to seize his kingly authority
over this earth, the hatred of earthly
nations for God’s people will be inten¬
sified, and opposition to the Gospel will
increase,

11:19. Most students will agree that
11:19 should be considered as the in¬
troduction to what is about to be re¬
vealed in chapter 12. Here again, as at
the beginning of the passages on the
seven seals (4:5) and the seven trumpets
(8:5), there are lightnings, voices,
thunders, and an earthquake. What John
now sees in heaven—a temple of God
and the ark of his covenant (ASV)—pre¬
sents a problem in interpretation. This
can scarcely be that actual ark of the
covenant which was in the midst of Israel
during her wilderness journeys (as some
insist); for this did not exist even in the
time of Christ. The word here translated
temple, naos , means “sanctuary,” the
innermost part of the temple. When the
Holy City descends from heaven, it is
explicitly said that there will be no
temple there (21:22).

The Woman with the Man Child. 12:1-
17.

1-5. Chapter 12 presents another
problem in identification—the woman
seen in heaven who was travailing . . • to
be delivered of a child (w. l,2h One
thing seems certain—that this child “who
is to rule all the nations with a rod of
iron” (v. 5) must be the Lord Jesus
Christ (see Ps 2:9; Isa 66:7; Rev 19:15).
A number of identifications have been
suggested for the woman. In the period
of the Church Fathers, Victorinus said
this is “the ancient church of fathers,
and prophets, and saints, and apostles
(Ante-Nicene Fathers , VII, 355). Many
writers say this is Israel, from whom
Christ came; while some, as Auberlen,
Lenski, etc., interpret it more com¬
prehensively as the Israel of both Testa¬
ments. I think we can affirm that this is
Israel. The Roman Catholic Church, of
course, insists that this is the Virgin Mary,
but the Roman Church also says that
Mary gave birth to Christ without pain,

1077

REVELATION 12 :6-17

6. And the woman fled into the wilder¬
ness, where she hath a place prepared of
God, that they should feed her there a thou¬
sand two hundred and threescore days.

7. And there was war in heaven: Michael
and his angels fought against the dragon;
and the dragon fought and his angels,

8. And prevailed not; neither was their
place found any more in heaven.

9. And the great dragon was cast out, that
old serpent, called the Devil, and Satan,
which deceiveth the whole world: he was
cast out into the earth, and his angels were
cast out with him.

10. And I heard a loud voice saying in
heaven, Now is come salvation, and strength,
and the kingdom of our God, and the power
of his Christ: for the accuser of our brethren
is cast down, which accused them before our
God day and night.

11. And they overcame him by the blood
of the Lamb, and by the word of their testi¬
mony; and they loved not their lives unto the
death.

12. Therefore rejoice, ye heavens, and ye
that dwell in them. Woe to the inhabiters of
the earth and of the sea! for the devil is come
down unto you, having great wrath, because
he knoweth that he hath but a short time.

13. And when the dragon saw that he was
cast unto the earth, he persecuted the
woman which brought forth the man child,

14. And to the woman were given two
wings of a great eagle, that she might fly into
the wilderness, into her place, where she is
nourished for a time, and times, and half a
time, from the face of the serpent.

15. And the serpent cast out of his mouth
water as a flood after the woman, that he
might cause her to be carried away of the
flood.

16. And the earth helped the woman; and
the earth opened her mouth, and swallowed
up the flood which the dragon cast out of his
mouth.

17. And the dragon was wroth with the
woman, and went to make war with the
remnant of her seed, which keep the com¬
mandments of God, and have the testimony
of Jesus Christ.

which is contradicted by this verse (see
Isa 66:7). There stands before this
woman the great enemy of God, the
dragon (Rev 12:4), who hopes to destroy
Christ. But in this effort he will fail.

6. I personally believe, with Weidner,
Walter Scott, and many others, that this
verse is anticipatory, and points to Israels
time of tribulation at the end of the age.
It is placed here to emphasize the fact
that Satan, who hates Christ, and hence
His people, will especially persecute
Israel as the age draws to a close.

7-9. We are now introduced to what
Swete rightly designates as “the supreme
•attempt on the part of the dragon to
unseat the Woman’s Son, and to re¬
establish himself in the presence of
God.” There are more terms for Satan
in this paragraph (v. 9) than in any
other single passage in the Word of God:
the great dragon, that bid serpent... the
Devil, and Satan, and—one of die most
dreadful phrases in Scripture-not some¬
thing Satan boasts of, but something
which heaven acknowledges—the de¬
ceiver of the whole world (see II Tim
3:13; II Jn 7). He is opposed here not
by Christ, but by Michael and his angels
(Rev 12:7; see Dan 10:13,21; Jude 9),
who apparently is the leader of the
angelic hierarchy. Satan is cast out of
heaven. There may be a reference here
to some words of our Lord regarding
Satan’s falling from heaven (Jn 12:31),
though I am convinced that the scene
unfolds at the end of this age. Note
that Satan is not cast into the abyss, but
down to the earth (ASV; Rev 12:9), just
before Antichrist assumes his temporary
and dreadful reign.

10-12. No detail is necessary here on
the subsequent song of rejoicing. Em¬
phasis is upon the power of God and
the authority of Christ. The brethren
overcame Satan because of die blood of
the Lamb, and the word of their testi¬
mony (v. 11). It is because they have
given a faithful testimony even unto
death that they are victorious.

13-17. What was referred to in antic¬
ipation in verse 6 is stated in more
detail here. The time period, time and
times, and half a time (v. 14), similar to
the 1,260 days of verse 6, is the period
of darkest tribulation. The earth’s aiding
the woman (v. 16) may represent, as
Walter Scott says, the governments of
the earth befriending the Jew “and
providentially (how, we know not)
frustrating the efforts of the serpent” (Ex-

1078

REVELATION 13:1-14

CHAPTER 13

AND I stood upon the sand of the sea, and
saw a beast rise up out of the sea, having
seven heads and ten horns, and upon his
horns ten crowns, and upon his heads the
name of blasphemy.

2. And the beast which I saw was like
unto a leopard, and his feet were as the feet
of a bear, and his mouth as the mouth of a
lion: and the dragon gave him his power,
and his seat, and great authority.

3. And I saw one of his heads as it were
wounded to death; and his deadly wound
was healed: and all the world wondered after
the beast.

4. And they worshipped the dragon which
gave power unto the beast: and they wor¬
shipped the beast, saying. Who is like unto
the beast? who is able to make war with
him?

5. And there was given unto him a mouth
speaking great things and blasphemies; and
power was given unto him to continue forty
and two months*

6. And he opened his mouth in blasphemy
against God, to blaspheme his name, and his
tabernacle, and them that dwell in heaven.

7. And it was given unto him to make war
with the saints, and to overcome them: and
power was given him over all kindreds, and
tongues, and nations.

8. And all that dwell upon the earth shall
worship him, whose names are not written in
the book of life of the Lamb slain from the
foundation of the world.

9. If any man have an ear, let him hear.

10. He that leadeth into captivity shall go
into captivity: he that killeth with the sword
must be killed with the sword. Here is the
patience and the faith of the saints.

11. And I beheld another beast coming up
out of the earth; and he had two horns like a
Iamb, and he spake as a dragon.

12. And he exerciseth all the power of the
first beast before him, and causeth the earth
and them which dwell therein to worship the
first beast, whose deadly wound was healed.

13. And he doeth great wonders, so that
he maketh fire come down from heaven on
the earth in the sight of men,

14. And deceiveth them that dwell on the
earth by the means of those miracles which
he had power to do in the sight of the beast;
saying to them that dwell on the earth, that
they should make an image to the beast,
which had the wound by a sword, and did
live.

position of the Revelation of Jesus Christ ,
in loco). The reference to the woman
and her seed (v. 17) recalls the first
Messianic prophecy (Gen 3:15).

The Appearance of the Two Beasts.
13:1-18.

I- 10. Two dreadful rulers enter the
scene in chapter 13, one coming up out
of the sea, and the other coming up out
of the earth. The sea here is undoubtedly
“a symbol of the agitated surface of un¬
regenerate humanity, and especially of
the seething caldron of national and
social life out of which the great historical
movements of the world arise” (Swete).
The first beast, whose horns and dia¬
dems represent power, is energized by
Satan (v. 2). It is almost unbelievable
that the whole earth will worship both
the dragon and the beast (w. 3, 4).
There will be much religion on earth,
but it will be godless and blasphemous.
This first beast is against God (w. 5, 6);
he is satanically energized (v. 2); he
is militarily supreme (v. 4); he possesses
world-wide power (v. 7); and he per¬
secutes the saints of God (v. 7). Who
would deny that the stage of world
history is rapidly being set by tendencies
that will ultimately lead to the rule and
adoration of such a monster? All who
do not belong to the Lamb of God will
worship the beast.

II- 15. While the first beast is un¬
doubtedly a political world power, the
second beast (v. 11), as Lee has said,
“is a spiritual world power, the power
of learning and knowledge, of ideas, of
intellectual cultivation. Both are from
below, both are beasts, and therefore
they are in close alliance. The worldly
anti-Christian wisdom stands in the
service of the worldly anti-Christian
power” (p. 671). The second beast en¬
forces the commands of the first beast,
and accompanies his evil work with
various forms of miraculous manifesta¬
tions (vv. 12, 13). The period of the
“times of the Gentiles” began with the
forced worship of an image set up by a
powerful ruler (by Nebuchadnezzar, in
Daniel 3); and this period will close
with a similar enforced worship, this
time on a universal scale.

16,17. The chapter concludes with a
prophecy of what might be called
economic dictatorship. The text does not
say that men will not be able to eat
unless they have the mark ... of the
beast, but that they will not be able to

1079

REVELATION 13:15-18

15. And he had power to give life unto carry on business without that mark.

the image of the beast, that the image of the 18. The concluding verse of this chap-
beast should both speak, and cause that as ter, in which the number of the beast is
many as would not worship the image of the revealed as 666, has given rise to a mul-

beast should be killed. titude of interpretations, and to a vast lit-

16. And he causeth all, both small and erature. Whole books have been written

great, rich and poor, free and bond, to re- on this one text. Luther erred in thinking

ceive a mark in their right hand, or in their that this is a chronological statement,

foreheads: Adding 666 to the year 1000 gave him

17. And that no man might buy or sell, a.d. 1666, a year when nothing of pro¬
save he that had the mark, or the name of phetic significance occurred. Many have

the beast, or the number of his name. tried to identify this person by discover-

18. Here is wisdom. Let him that hath un- names the numerical sum of whose

derstanding count the number of the beast: letter , s 66 T 6 - In ° ur language, e.g., X

for it is the number of a man; and his num- equals 10, L equals 50, and C equals

ber is Six hundred three score and six. } 00 ' Ther ? 1 simila L 1 equivalents for

letters m the Hebrew, Greek, and Latin
languages. Some have believed, then,
that this number so translated refers to
the first century Caesar, Nero; others in¬
terpret it as Lateinos, meaning, “the Latin
One.” I think we need go no further than
to recognize that six is the number of
fallen man and thus of incompleteness,
and that 666 is the trinity of six. Even
in this passage there is a demonic trin¬
ity—Satan, the beast out of the earth
(Antichrist, v. 11), and the beast out of the
sea (the false prophet, v. 1). (For a tabu¬
lation of various interpretations of these
two beasts, see Charles Maitland: The
Apostles* School of Prophetic Interpre¬
tation [London, 1849], p. 329.)

Torrance rightly asks: “Do we not see
today that image being set up in nation
after nation upon the earth by the power
of propaganda and lies? . . . Have we
not heard the raucous voice of that beast
blaring and shouting over the radio, and
read his boasts and threats on the pages
of the world press? ... All that can be
done apart from Jesus Christ is to give
a fresh disposition to unbelief, to give
organic or subtle shape to human evil
and pride and selfishness. ... All the
time the latent evil in the world is set¬
ting up its image and making its imprint
upon the persons and minds and deeds
of men” (op, cit., pp. 86-89).

Note that these two world rulers are
designated as beasts. The Russian phi¬
losopher, Nicholas Berdyaev, writing on
the bestiality of modern man, says:
“Movement toward super-humanity and
the superman, toward super-human pow¬
ers, all too often means nothing other
than a bestialization of man. Modem anti¬
humanism takes the form of bestialism.
It uses the tragic and unfortunate Nietz¬
sche as a superior sort of justification
for dehumanization and bestialization.

1080

REVELATION 14:1-6

CHAPTER 14

AND I looked, and, lo, a Lamb stood on the
mount Sion, and with him a hundred forty
and four thousand, having his Father’s name
written in their foreheads.

2. And I heard a voice from heaven, as the
voice of many waters, and as the voice of a
great thunder: and I heard the voice of
harpers harping with their harps:

3. And they sung as it were a new song
before the throne, and before the four beasts,
and the elders: and no man could learn that
song but the hundred and forty and four
thousand, which were redeemed from the
earth.

4. These are they which were not defiled
with women; for they are virgins. These are
they which follow the Lamb whithersoever
he goeth. These were redeemed from among
men, being the firstfruits unto God and to
the Lamb.

5. And in their mouth was found no guile:
for they are without fault before the throne
of God.

6. And I saw another angel fly in the
midst of heaven, having the everlasting gos¬
pel to preach unto them that dwell on the
earth, and to every nation, and kindred, and
tongue, and people.

. . . A bestial cruelty toward man is
characteristic of our age, and is more
astonishing since it is displayed at the
very peak of human refinement, where
modern conceptions of sympathy, it
would seem, have made impossible the
old barbaric forms of cruelty. Bestialism
is something quite different from the old,
natural, healthy barbarism; it is barbar¬
ism within a refined civilization. Here the
atavistic, barbaric instincts are filtered
through the prism of civilization, and
hence they have a pathological charac¬
ter. Bestialism is a phenomenon of the
human world, but a world already civ¬
ilized” (The Fate of Man in the Modern
World , pp. 26-29. For a full discussion
of this chapter, see my volume, This
Atomic Age and the Word of God , pp.
193-221).

V. The Judgments of the Seven Vials.

14:1-16:21.

As there are introductory chapters pre¬
ceding the judgments introduced by the
opening of the seven seals, and by the
blowing of the seven trumpets, so here,
preceding the last series of judgments,
we have an introductory chapter.

14:1-5. The chapter opens with a
scene on the mount Zion, which no doubt
stands for heaven—the only reference to
Zion in the Revelation. We are intro¬
duced to a large company of 144,000,
having characteristics which set them
apart as unusually dedicated: (1) on their
foreheads are the names of the Lamb
and of the Father—which shall be true
of all the redeemed throughout eternity
(22:4); (2) they alone are able to under¬
stand the new song sung before the
throne by harpers; (3) they have not
been defiled with women, for they are
virgins—a statement considered later
in this study; (4) they follow the
Lamb wherever he goes; (5) they are
the first fruits unto God; (6) they are
without blemish. This is no doubt a select
group of God’s saints, of which we hear
nothing more.

The only real problem here is in verse
4. Many have insisted that this must be
taken literally, as Govett, who devotes
five pages to the verse. Nowhere in the
Scriptures is virginity as such, or celi¬
bacy, mentioned as a synonym for holi¬
ness, or as making one particularly fit
for divine service. The family is a divine
institution from the beginning of Scrip¬
ture. Therefore, I think this must have
symbolic significance, similar to Paul’s

1081

REVELATION 14:7-20

7. Saying with a loud voice, Fear God,
and give glory to him; for the hour of his
judgment is come: and worship him that
made heaven, and earth, and the sea, and the
fountains of waters.

8. And there followed another angel,
saying, Babylon is fallen, is fallen, that great
city, because she made all nations drink of
the wine of the wrath of her fornication.

9. And the third angel followed them,
saying with a loud voice, If any man worship
the beast and his image, and receive his
mark in his forehead, or in his hand,

10. The same shall drink of the wine of
the wrath of God, which is poured out with¬
out mixture into the cup of his indignation;
and he shall be tormented with fire and
brimstone in the presence of the holy angels,
and in the presence of the Lamb:

11. And the smoke of their torment as-
cendeth up for ever and ever: and they have
no rest day nor night, who worship the beast
and his image, and whosoever receiveth the
mark of his name.

12. Here is the patience of the saints: here
are they that keep the commandments of
God, and the faith of Jesus.

13. And I heard a voice from heaven
saying unto me, Write, Blessed are the dead
which die in the Lord from henceforth: Yea,
saith the Spirit, that they may rest from their
labors; and their works do follow them.

14. And I looked, and behold a white
cloud, and upon the cloud one sat like unto
the Son of man, having on his head a golden
crown, and in his hand a sharp sickle.

15. And another angel came out of the
temple, crying with a loud voice to him that
sat on the cloud, Thrust in thy sickle, and
reap: for the time is come for thee to reap;
for the harvest of the earth is ripe.

16. And he that sat on the cloud thrust in
his sickle on the earth; and the earth was
reaped.

17. And another angel came out of the
temple which is in heaven, he also having a
sharp sickle.

18. And another angel came out from the
altar, which had power over fire; and cried
with a loud cry to him that had the sharp
sickle, saying, Thrust in thy sharp sickle, and
gather the clusters of the vine of the earth;
for her grapes are fully ripe.

19. And the angel thrust in his sickle into
the earth, and gathered the vine of the earth,
and cast it into the great winepress of the
wrath of God.

20. And the winepress was trodden with¬
out the city, and blood came out of the wine¬
press, even unto the horse bridles, by the
space of a thousand and six hundred fur¬
longs.

use of these terms in II Cor 11:2,3. Mar¬
riage is not defiling (Heb 13:4).

6,7. We now have a description of
three successive messages of three dif¬
ferent angels. The first has an eternal
gospel, proclaimed to everyone on earth,
consisting of the following admonition:
Fear God, and give him glory; for the
hour of his judgment is come: and wor¬
ship him that made the heaven, etc. I
wholly agree with Swete that this proc¬
lamation “contains no reference to the
Christian hope; the basis of the appeal
is pure theism. It is an appeal to the
conscience of untaught heathenism, in¬
capable as yet of comprehending any
other.” There is no indication here that
this message is believed or that, through
believing it, any are redeemed.

8-13. The second angel announces the
fall of Babylon, which is described in
detail in chapters 17 and 18. The third
angel utters a judgment upon all those
who have worshiped the beast and his
image, with an anticipatory statement
about the eternal punishment of those
who bear the mark of the beast. A cen¬
tury ago the Seventh-Day Adventists
seized upon these verses as being ful¬
filled in their particular convictions re¬
garding the church. They regarded the
early Millerite movement as a warning to
the church that she is Babylon. Hence,
believers should come out of organized
Christendom—and the message of the
third angel was immediately to follow.
Adventists insist that this is a promise
that in the last days only those will be
acceptable to God who keep the com¬
mandments of God, and the faith of Jesus
(v. 12), and that this is “a call to men
to honor the true sabbath of God, the
seventh-day sabbath of the Decalogue”
(Francis D. Nichol: The Midnight Cry ,
p. 462). Why they particularize the
commandment regarding the seventh
day, not even hinted at here, and do not
incorporate in this scheme the other
nine Words of the Decalogue, I do not
know.

14-20. The chapter concludes with
two scenes that can occur only at the
end of the age. The first (w. 14-16)
represents a harvest, a reaping of souls,
and apparently a gathering in of the
redeemed, to which our Lord refers in
Mt 13:30,39; 24:30,31. There has been
some dispute over these two scenes, but
it seems to me that the second one, which
is not a harvest but a vintage scene, must
depict the gathering of the unbelieving

1082

REVELATION 15:1 - 16:3

CHAPTER 15

AND I saw another sign in heaven, great and
marvelous, seven angels having the seven last
plagues; for in them is filled up the wrath of
God.

2. And I saw as it were a sea of glass min¬
gled with fire; and them that had gotten the
victory over the beast, and over his image,
and over his mark, and over the number of
his name, stand on the sea of glass, having
the harps of God.

3. And they sing the song of Moses the
servant of God, and the song of the Lamb,
saying, Great and marvelous are thy works,
Lord God Almighty; just and true are thy
ways, thou King of saints.

4. Who shall not fear thee, O Lord, and
glorify thy name? for thou only art holy: for
all nations shall come and worship before
thee; for thy judgments are made manifest.

5. And after that I looked, and, behold,
the temple of the tabernacle of the testimony
in heaven was opened:

6. And the seven angels came out of the
temple, having the seven plagues, clothed in
pure and white linen, and having their
breasts girded with golden girdles.

7. And one of the four beasts gave unto
the seven angels seven golden vials full of
the wrath of God, who liveth for ever and
ever.

8. And the temple was filled with smoke
from the glory of God, and from his power;
and no man was able to enter into the tem¬
ple, till the seven plagues of the seven angels
were fulfilled.

CHAPTER 16

AND I heard a great voice out of the temple
saying to the seven angels. Go your ways,
and pour out the vials of the wrath of God
upon the earth.

2. And the first went, and poured out his
vial upon the earth; and there fell a noisome
and grievous sore upon the men which had
the mark of the beast, and upon them which
worshipped his image.

3. And the second angel poured out his
vial upon the sea; and it became as the blood
of a dead man: and every living soul died in
the sea.

and wicked ones of the earth. These are
anticipatory paragraphs. Govett sum¬
marizes this passage correctly in saying,
“The Womans seed furnishes the Har¬
vest, while the Dragon's seed furnishes
the Vintage.” See also Joel 3:13.

15:1-4. Chapter 15 is still occupied
with introductory matters and a scene
in heaven. It presents one of the great
songs of the book, this time sung, appar¬
ently, by those who have triumphed over
the evil forces of the last days, who
have come off victorious from the beast,
and from his image, and from the number
of his name (ASV; v. 2). This is called the
song of Moses the servant of God, and
... the Lamb (v. 3; on the former, see Ex
14:31; 15; Num 12:7; Deut 32). “The
song in which Moses celebrated the de¬
liverance from Egypt is now renewed
and receives its perfect close when God's
people are finally delivered by the Lamb”
(Lee). The song is a mosaic of material
from Exodus, from the Psalms (86:9;
111:2; 145:17), and from Isaiah (2:2-4;
66:23, etc.).

5-8. John says that he saw the sanctu¬
ary of the tabernacle of the testimony in
heaven (v. 5). This is the last occurrence
of the word translated sanctuary in this
book (cf. 11:19). Out from this most
holy place proceed five angels, with the
seven plagues which are now to be
poured out upon the earth, bowls full of
the wrath of God (v. 7). Just before this
series begins, we are told that the sanc¬
tuary was filled with smoke from the glory
of God, and from his power (v. 8), which
recalls to mind the unapproachableness of
God at Sinai (Ex 19:21), and in Isaiah's
vision (Isa 6:4,5). The great exegete of
a former century, John Albert Bengel, re¬
marked on this passage: “When God
pours out His fury it is fitting that even
those who stand well with Him should
withdraw for a little, standing back in
profound reverence till by and by the
sky becomes clear again'' (Introduction
to the Exposition of the Apocalypse , in
loco).

16:1,2. We are now ready to consider
the seven bowls of the wrath of God.
The first, comparable to the sixth plague
of Egypt, resulted in men who had the
mark of the beast being tormented by a
noisome and grievous sore, not specifi¬
cally identified. When the second bowl
is poured out (cf. the first plague of
Egypt), the sea takes on the appearance
of blood as of a dead man, and all life
within it dies (v. 3). Weidner directs

1083

REVELATION 16:4-12

4. And the third angel poured out his vial
upon the rivers and fountains of waters; and
they became blood.

5. And I heard the angel of the waters
say, Thou art righteous, O Lord, which art,
and wast, and shalt be, because thou hast
judged thus*

6. For they have shed the blood of saints
and prophets, and thou hast given them
blood to drink; for they are worthy.

7. And I heard another out of the altar
say. Even so, Lord God Almighty, true and
righteous are thy judgments.

8. And the fourth angel poured out his
vial upon the sun; and power was given unto
him to scorch men with fire.

9. And men were scorched with great
heat, and blasphemed the name of God,
which hath power over these plagues: and
they repented not to give him glory.

10. And the fifth angel poured out his vial
upon the seat of the beast; and his kingdom
was full of darkness; and they gnawed their
tongues for pain,

11. And blasphemed the God of heaven
because of their pains and their sores, and re¬
pented not of their deeds.

12. And the sixth angel poured out his
vial upon the great river Euphrates; and the
water thereof was dried up, that the way of
the kings of the east might be prepared*

attention to the similarity and the dif¬
ference between this plague and that of
the second trumpet (8:8,9): "The judg¬
ments of God grow more and more ter¬
rible as wickedness increases and the end
approaches.”

4-11. The third vial of wrath also af¬
fects the rivers and fountains of waters,
bringing a response from the angel of the
waters acknowledging the righteousness
and holiness of God, and the justification
of such terrible manifestations of divine
judgment (vv. 5,6). The fourth vial,
involving the sun, in some way increases
the intensity of heat derived on earth
from the sun; and men are scorched with
it, as a result of which they blaspheme
God (w. 8,9). The fifth bowl of wrath
is similar to the fourth trumpet judgment
and the ninth plague of Egypt, in its
manifestation of darkness, except that on
this occasion it is the kingdom of the
beast that is darkened (w. 10,11). God
is now beginning to strike at the veiy
throne of his great enemy, who has been
the vital cause for the deception of men,
their awful crimes, and their hatred of
God.

12-16. In the pouring out of the sixth
vial upon the river Euphrates, basically
John sees the kings that come from the
sunrising, or, from the East, driven, as it
were, by satanic power to march to
Armageddon (v. 16) for the war of the
great day of God, the Almighty (v. 14).
This is the only place that Armageddon
is mentioned by name in the book of
Revelation. The battle itself is described
in the last part of chapter 19. Moorehead
wrote, even before World War I and the
modem awakening of Asia, "The vast
hordes of Asia will be involved in the
decisive and overwhelming battle of the
great day of God/’ The Far East has had
deep significance for Western civilization
only within the last century, and the
same is true for the Near East since the
close of the Crusades. What an enormous
difference between the powerful China
of today, in its communistic, atheistic
regime, and the comparatively weak
empire we knew at the beginning of
this century! The drying up of the
Euphrates River (v. 12), allowing for
the approach of these armies from the
East, may or may not be taken sym¬
bolically; but it most assuredly cannot
refer to the weakening of the Ottoman
empire, nor is this the Mississippi River,
as some contend. Hengstenberg has ac¬
curately commented: "The Euphrates is

1084

REVELATION 16:13-21

13. And I saw three unclean spirits like
frogs come out of the mouth of the dragon,
and out of the mouth of the beast, and out of
the mouth of the false prophet.

14. For they are die spirits of devils,
working miracles, which go forth unto the
kings of the earth and of the whole world, to
gather them to the battle of that great day of
God Almighty.

15. Behold, I come as a thief. Blessed is
he that watcheth, and keepeth his garments,
lest he walk naked, and they see his shame.

16. And he gathered them together into a
place called in the Hebrew tongue Armaged¬
don.

17. And the seventh angel poured out his
vial into the air; and there came a great
voice out of the temple of heaven, from the
throne, saying. It is done.

18. And there were voices, and thunders,
and lightnings; and there was a great earth¬
quake, such as was not since men were upon
die earth, so mighty an earthquake, and so
great.

19. And the great city was divided into
three parts, and the cities of the nations fell:
and great Babylon came in remembrance be¬
fore God, to give unto her the cup of the
wine of the fierceness of his wrath.

20. And every island fled away, and the
mountains were not found.

21. And there fell upon men a great hail
out of heaven, every stone about the weight
of a talent: and men blasphemed God be¬
cause of the plague of the hail; for the
plague thereof was exceeding great.

mentioned here merely in respect to the
hindrance it presented to the march of
the ungodly power of the world into the
Holy Land.” These kings are not Jews
coming to Palestine for blessing, but
pagan kings coming to Megiddo for bat¬
tle. This passage embraces one of the
most dreadful statements in the Bible,
i.e., that unclean spirits (v. 13), the spirits
of demons working miracles, go forth
unto the kings of the whole world, to
gather them together unto war (v. 14).
This can mean nothing else than that at
the end of the age the rulers of the earth
will be demonized. And we are almost
compelled to believe, by the events of
the last forty years, that already some
rulers have been demon-possessed.

17-21. While the seventh seal did not
immediately follow the opening of the
sixth, and the blowing of the seventh
trumpet was postponed for some time,
in this chapter the pouring out of the
seventh vial promptly follows the pouring
out of the sixth. Here the wrath of God
is directed toward the air, and the decla¬
ration of judgment is followed, as others
previously have been, by lightnings,
voices, thunders, and an earthquake (w.
18,19). I cannot help thinking that the
air here is to be given the same signifi¬
cance it has in Paul's phrase regarding
“the prince of the power of the air ’ (Eph
2:2). (For a further discussion of this,
see my volume, This Atomic Age and the
Word of God, pp. 222-248.) The dis¬
turbances in the air culminate in the
falling of great hailstones (Rev 16:21),
weighing about a talent each (either fifty-
seven or ninety-six pounds); and once
again men blaspheme God. The state¬
ment that at this time the cities of the
nations fell (v. 19), or, as some translate,
the cities of the Gentiles , may be, as
Weidner suggests, a reference to Mic
5:10-15. Two other cities are named
here, Babylon and the great city, the lat¬
ter being, according to Milligan, Simcox,
Weidner, and many others, Jerusalem.

It has been claimed by some com¬
mentators that these three successive sep¬
tenary series of three judgments are a
recapitulation of the same events. That is,
the trumpets review what the seals previ¬
ously set forth, but with greater intensity;
and the vials review the same events,
characterizing them with even more se¬
verity. I have not been able to accept this
view. For one reason, the sequence in
each series is altogether different, and this
alone, it seems, makes the concept of

1085

REVELATION 17:1

CHAPTER 17

AND there came one of the seven angels
which had the seven vials, and talked with
me, saying unto me, Come hither; I will
show unto thee the judgment of the great
whore that sitteth upon many waters;

recapitulation impossible. In the follow¬
ing chart I have set forth the sequence of
the series of judgments, using the judg¬
ment of the vials as a guide. Appearing
below the line for the trumpets and seals
are phenomena which do not appear in
the vial judgments. No attempt has been
made to place those below the line in any
chronological order, or even to parallel
the seals and the trumpets; rather, they
have been placed opposite each other to
save space.

Nature of the
Judgment

Vials
ch. 16

Trumpets
chs. 8; 9

Seals
ch. 6

Plagues
of Egypt
Ex. 7-10.
12:29-33.

Sores .

I. 2

V, VI. 9:1-12

Seas turned to blood.

II. 3

II. 8:8, 9

I. 7:20-24

Waters turned to blood...

III. 4-7

II. 8:8, 9

I. 7:20-24

Great heat.

IV. 8,9

I. 8:7

Darkness: Pain.

V. 10, 11

IV. 8:12

IX. 10:21-23

Kings demon-possessed . ..

VI. 12-16

Lightnings; Voices;

VII. 17 - 21

1. 8:7 (hail)

(hail)

Thunders; Earthquakes

VII. 9:22-35

Great hail stones.

VI. 12-17

False peace.

1 . 1, 2

Locusts .

V. 9:1-12

VIII. 10:12-20

War. .. .!.

VI. 9:13-21

II. 3, 4

Scarcity of food.

III.5, 6

Death.

IV. 7, 8

X. 12:29-33

Bitter waters.

III. 8:10, 11

Martyrs.

V. 9-11

1086

REVELATION 17:2-12

2. With whom the kings of the earth have
committed fornication, and the inhabitants
of the earth have been made drunk with the
wine of her fornication.

3. So he carried me away in the spirit into
the wilderness: and I saw a woman sit upon a
scarlet-colored beast, full of names of blas¬
phemy, having seven heads and ten horns.

4. And the woman was arrayed in purple
and scarlet color, and decked with gold and
precious stones and pearls, having a golden
cup in her hand full of abominations and
filthiness of her fornication:

5. And upon her forehead was a name
written. Mystery, Babylon the Great, the
Mother of Harlots and Abominations of
the Earth.

6. And I saw the woman drunken with
the blood of the saints, and with the blood of
the martyrs of Jesus: and when I saw her, I
wondered with great admiration.

7. And the angel said unto me, Wherefore
didst thou.marvel? I will tell thee the mys¬
tery of the woman, and of the beast that car-
rieth her, which hath the seven heads and
ten horns.

8. The beast that thou sawest was, and is
not; and shall ascend out of the bottomless
pit, and go into perdition; and they that
dwell on the earth shall wonder, whose
names were not written in the book of life
from the foundation of the world, when they
behold the beast that was, and is not, and yet
is.

9. And here is the mind which hath wis¬
dom. The seven heads are seven mountains,
on which the woman sitteth.

10. And there are seven kings: five are
fallen, and one is, and the other is not yet
come; and when he cometh, he must con¬
tinue a short space.

11. And the beast that was, and is not,
even he is the eighth, and is of the seven, and
goeth into perdition.

12. And the ten horns which thou sawest
are ten kings, which have received no king¬
dom as yet; but receive power as kings one
hour with the beast.

VI. Babylon and Armageddon. 17:1—
19:21.

Judgment upon Babylon. 17:1—18:24.
One-eighth of the entire book of Reve¬
lation, some fifty verses, is devoted to the
subject of judgment upon Babylon (14:
8-10; 16:17—19:5). Yet, the interpreta¬
tion of Babylon in the Apocalypse has
given rise to more differing opinions
than any other major passage in this
book. In the OT the name Babylon takes
its origin from Babel , which of course
has always symbolized revolt against
God, and confusion (Gen 10:8-12; 11:
1-9). Babylon was the conqueror of the
kingdom of Judah, the theocracy (II
Kgs 24; 25, etc.). With Nebuchadnezzar,
king of Babylon, began the "times of
the Gentiles” (Jer 27:1-11; Dan 2:37,38).
Babylon occupies a large place in the
prophecies of the nations in the OT
(Isa 13; 14; 47; Jer 50; 51).

Babylon is set before us in these two
chapters under two different aspects. In
chapter 17, she is identified with the
great harlot, a woman who does not
appear as such in chapter 18. The beast
with seven heads and ten horns is con¬
fined to chapter 17, where alone we
find the kings of the earth going out to
make war on the Lamb. In chapter 18
Babylon seems to be some city along a
great river, crowded with the ships of
the merchants of the earth, details that
are not present in chapter 17. We should
perhaps first look at the text itself and
then discuss interpretation.

17:1-12. There are three groups to be
identified in this opening paragraph: the
beast, who has seven heads and ten horns;
the harlot herself who rides the beast;
and those referred to by many waters,
later said to be "peoples and multitudes,
and nations, and tongues” (v. 15). The
ten horns, we are later informed, are ten
kings (v. 12), certainly contemporaneous;
and the seven heads are seven moun-

1087

REVELATION 17:13-18:2

13. These have one mind, and shall give
their power and strength unto the beast.

14. These shall make war with the Lamb,
and the Lamb shall overcome them: for he is
Lord of lords, and King of kings: and they
that are with him are called, and chosen, and
faithful.

15. And he saith unto me, The waters
which thou sawest, where the whore sitteth,
are peoples, and multitudes, and nations, and
tongues.

16. And the ten horns which thou sawest
upon the beast, these shall hate the whore,
and shall make her desolate and naked, and
shall eat her flesh, and burn her with fire.

17. For God hath put in their hearts to
fulfil his will, and to agree, and give their
kingdom unto the beast, until the words of
God shall be fulfilled.

18. And the woman which thou sawest is
that great city, which reigneth over the kings
of the earth.

CHAPTER 18

AND after these things I saw another angel
come down from heaven, having great
power; and the earth was lightened with his
glory.

2. And he cried mightily with a strong
voice, saying, Babylon the great is fallen, is
fallen, and is become the habitation of dev¬
ils, and the hold of every foul spirit, and a
cage of every unclean and hateful bird.

tains (vv. 9,10), which also represent
kingdoms. We must never forget that
every federation of kings in the OT, and
here, is always opposed to God and the
people of God (Gen 15:18-21; Dan 2:
41,42; 7:7,20,24; Ps 2:1-3; 83:1-8; Rev
12:3; 13:1; 16:12-16). This woman,
called THE MOTHER OF THE HAR¬
LOTS (17:5), commits fornication with
the kings of the earth (v. 2), and for a
while dominates them.

To whom or what does this woman
refer? The majority of commentators,
since the time of the Reformation,
identify her with the papacy, as Luther,
Tyndale, Knox, Calvin (Institutes, IV,
2.12), Alford, Eliiott, Lange, and many
others. The Roman Catholic Church
itself identifies this woman with Rome—
but of course pagan Rome, now past.
She is definitely some vast spiritual sys¬
tem that persecutes the saints of God,
betraying that to which she was called.
She enters into relations with the govern¬
ments of this earth, and for a while rules
them. I think the closest we can come
to an identification is to understand this
harlot as symbolic of a vast spiritual
power arising at the end of the age,
which enters into a league with the world
and compromises with worldly forces.
Instead of being spiritually true, she is
spiritually false, and thus exercises an
evil influence in the name of religion.

13-18. The kings of the earth now,
having one mind, federate, and give
their authority unto this great enemy of
God, the beast, and go out to make war
against the Lamb (vv. 13,14). When this
hour is come, the beast, with the power
of the kingdoms of the earth, turns upon
the harlot, this pseudo-spiritual force,
and destroys her (v. 16). That is a very
contorting statement in verse 17—“God
did put in their hearts to do his mind,
and to come to one mind . . . until the
words of God should be accomplished.”

Chapter 18 seems to have a geographi¬
cal definiteness not present in chapter
17. Here we have the statement that
Babylon has become a habitation of
demons, and a hold of evfery unclean
spirit (v. 2). Most of the chapter is oc¬
cupied with a description of the wealth
of the city, the merchandise which is
brought here for sale, and the grief of
the merchants, who have been made rich
by this traffic, as they look upon the
city now being made desolate by fire.
In verses 4-8 judgment is announced; in
verses 9-20 we have the lament of kings

1088

REVELATION 18:3 - 16

3. For all nations have drunk of the wine
of the wrath of her fornication, and the kings
of the earth have committed fornication with
her, and the merchants of the earth are
waxed rich through the abundance of her
delicacies.

4. And I heard another voice from
heaven, saying. Come out of her, my people,
that ye be not partakers of her sins, and that
ye receive not of her plagues.

5. For her sins have reached unto heaven,
and God hath remembered her iniquities.

6. Reward her even as she rewarded you,
and double unto her double according to her
works: in the cup which she hath filled, fill to
her double.

7. How much she hath glorified herself,
and lived deliciously, so much torment and
sorrow give her: for she saith in her heart, I
sit a queen, and am no widow, and shall see
no sorrow.

8. Therefore shall her plagues come in
one day, death, and mourning, and famine;
and she shall be utterly burned with fire;, for
strong is the Lord God who judgeth her.

9. And the kings of the earth, who have
committed fornication and lived deliciously
with her, shall bewail her, and lament for
her, when they shall see the smoke of her
burning,

10. Standing afar off for the fear of her
torment, saying, Alas, alas, that great city
Babylon, that mighty city! for in one hour is
thy judgment come.

11. And the merchants of the earth shall
weep and mourn over her; for no man
buyeth their merchandise any more:

12. The merchandise of gold, and silver,
and precious stones, and of pearls, and fine
linen, and purple, and silk, and scarlet, and
all thyine wood, and all manner vessels of
ivory, and all manner vessels of most pre¬
cious wood, and of brass, and iron, and mar¬
ble,

13. And cinnamon, and odors, and oint¬
ments, and frankincense, and wine, and oil,
and foie flour, and wheat, and beasts, and
sheep, and horses, and chariots, and slaves,
and souls of men.

14. And the fruits that thy soul lusted
after are departed from thee, and all things
which were dainty and goodly are departed
from thee, and thou shalt find them no more
at all.

15. The merchants of these things, which
were made rich by her, shall stand afar off
for the fear of her torment, weeping and
wailing,

16. And saying, Alas, alas, that great city,
that was clothed in fine linen, and purple.

of the earth; and in 21-24 Babylor/s
final doom is reported.

We must now return to the problem
of interpretation. Some insist upon a
geographical identification here. Those
who have adopted the historical scheme
of interpretation make Babylon refer
generally to pagan Rome. Some have
asserted that Babylon here must mean
Jerusalem, as Weidner, Kiddle, etc., but
this seems utterly impossible. I have read
books that defend the view that this city
is London or Paris. Even Alford once
said, , though he admitted he felt this
difficulty “unsolved,” “Certainly the
details of this mercantile lamentation far
more nearly suit London, than Rome,
at any assignable period of her history”
(p. 718). One thing cannot be denied:
the muddy Tiber River, flowing through
Rome, could never carry the enormous
maritime traffic portrayed in chapter 18;
moreover, pagan Rome was never fa¬
mous as a center of exchange and selling
of merchandise. Some have contended
that this prophecy can only be fulfilled
when the city of Babylon is restored. The
Scofield Bible specifically repudiates this,
but many of its editors personally be¬
lieved. this to be true, as Gray and
Moorehead; so also Seiss, Govett, Pember,
G. H. Lang, and many others.

Those adopting the ecclesiastical in¬
terpretation, as we have noted, make
Babylon stand for the papacy, and there
is much here to support their view. How¬
ever, I believe that there is more than
the papacy implied here. This is apostate
Christendom, a world religion that has
betrayed Christianity, and is interlocked
with the pagan, godless governments of
the world. Many believe—and I would
agree—that the day is coming when the
Roman Church itself will, in some mys¬
terious way, enter into a compromising
relationship with atheistic Communism.
(A searching treatment of this subject
may be found in G. H. Pember, The
Antichrist , Babylon , and the Coming of
the Kingdom [1886].)

The Battle of Armageddon . 19:1-21 .

19:1-8. While chapter 19 of this book
is generally given the heading, “The
Battle of Armageddon,” actually the first
half of the chapter is devoted to a scene
in heaven, where we have the last three
songs of the Apocalypse. First, a great
multitude is heard singing, Hallelujah;
Salvation, and glory, and power, because
of the judgment upon the great harlot

1089

REVELATION 18:17-19:1

and scarlet, and decked with gold, and pre¬
cious stones, and pearls!

17. For in one hour so great riches is
come to nought. And every shipmaster, and
all the company in ships, and sailors, and as
many as trade by sea, stood afar off,

18. And cried when they saw the smoke of
her burning, saying, What city is like unto
this great city!

19. And they cast dust on their heads, and
cried, weeping and wailing, saying, Alas,
alas, that great city, wherein were made rich
all that had ships in the sea by reason of her
costliness! for in one hour is she made deso¬
late.

20. Rejoice over her, thou heaven, and ye
holy apostles and prophets; for Cod hath
avenged you on her.

21. And a mighty angel took up a stone
like a great millstone, and cast it into the sea,
saying, Thus with violence shall that great
city Babylon be thrown down, and shall be
found no more at all.

22. And the voice of harpers, and musi¬
cians, and of pipers, and trumpeters, shall be
heard no more at all in thee; and no crafts¬
man, of whatsoever craft he be, shall be
found any more in thee; and the sound of a
millstone shall be heard no more at all in
thee;

23. And the light of a candle shall shine
no more at all in thee; and the voice of the
bridegroom and of the bride shall be. heard
no more at all in thee: for thy merchants
were the great men of the earth; for by thy
sorceries were all nations deceived.

24. And in her was found the blood of
prophets, and of saints, and of all that were
slain upon the earth.

CHAPTER 19

AND after these things I heard a great voice
of much people in heaven, saying. Alleluia;
Salvation, and glory, and honor, and power,
unto the Lord our God:

1090

REVELATION 19:2-12

2. For true and righteous are his judg¬
ments; for he hath judged the great whore,
which did corrupt the earth with her fornica¬
tion, and hath avenged the blood of his serv¬
ants at her hand.

3. And again they said. Alleluia. And her
smoke rose up for ever and ever.

4. And the four and twenty elders and the
four beasts fell down and worshipped God
that sat on the throne, saying, Amen; Alle¬
luia.

5. And a voice came out of the throne,
saying, Praise our God, all ye his servants,
and ye that fear him, both small and* great.

6. And I heard as it were the voice of a
great multitude, and as the voice of many
waters, and as the voice of mighty thunder-
ings, saying. Alleluia: for the Lord God om¬
nipotent reigneth.

7. Let us be glad and rejoice, and give
honor to him: for the marriage of the Lamb
is come, and his wife hath made herself
ready.

8. And to her was granted that she should
be arrayed in fine linen, clean and white: for
the fine linen is the righteousness of saints.

9. And he saith unto me, Write, Blessed
are they which are called unto the marriage
supper of the Lamb. And he saith unto me,
These are the true sayings of God.

10. And I fell at his feet to worship him.
And he said unto me, See thou do it not: I
am thy fellow servant, and of thy brethren
that have the testimony of Jesus: worship
God: for the testimony of Jesus is the spirit
of prophecy.

11. And I saw heaven opened, and behold
a white horse; and he that sat upon him was
called Faithful and True, and in righteous¬
ness he doth judge and make war.

12. His eyes were as a flame of fire, and on
his head were many crowns; and he had a
name written, that no man knew, but he
himself.

that has now been completed (vv. 1,2).
Hallelujah is taken directly from the
Hebrew and is made up of two words
hallel, meaning ‘praise,” and jah, a basic
word for God. Hallelujahs occur at the
beginning of Psalms 111 and 112, at the
beginning and end of Psalms 146 to 150,
etc. This song is repeated a second time.
Then the twenty-four elders and the four
living creatures fall down before God,
also crying out Amen; Hallelujah (v. 4).

Finally, John hears voices, which he
does not specifically identify (v. 6), sing¬
ing the last of the songs, beginning with
Hallelujah, this time not because of the
judgment on Babylon, but because the
marriage of the Lamb is come, and his
wife hath made herself ready (vv. 6-8).
With this, John is commanded to write
the last of the beatitudes of, this book,
in which is announced that the marriage
supper of the Lamb has come (v. 7).
The relationship of God and Christ to
the redeemed as expressed by the terms
of marriage is frequently found in both
Testaments (Hos 2:19-21; Ezk 16:Iff.;
Ps 45; Mk 2:19; I Cor 6:15-17; Eph 5:25-
27). The bridal attire is noticeably dif¬
ferent from the attire of the great harlot,
for the holy bride wears only glistening
white and pure linen (Rev 19:8),
symbol of the righteous acts of the
saints. All that the NT speaks of as
relating to Christ the bridegroom and the
Church the bride is now consummated.

11-16. This paragraph has always
seemed to me almost too overwhelmingly
glorious for exposition. Christ is now
seen riding upon a white horse, coming
down from heaven to “judge and make
war.” Here he takes the title, Faithful
and True, which was assigned to him at
the beginning of this book {1:5; 3:7,14).
The phrase, in righteousness, is im¬
portant. Judgment, throughout the Bible,
is always identified with righteousness.
This is exactly the phrase used by the
Apostle Paul in Acts 17:31. In fact, this is
the word used in the first reference to
God as the judge of all the earth (Gen
18:25; see also Ps 9:4,8; 98:9; Isa 11:4;
etc.). Righteousness, says the lexical
authority, Cremer, is “that divine stand¬
ard which shows itself in behavior con¬
formable to God . . . which corresponds
with the divine norm.” Our Lord himself
said, “My judgment is righteous; because
I seek not mine own will, but the will
of him that sent me” (Jn 5:30). The de¬
scription of Christ here (Rev 19:12,13),
with eyes a flame of fire and garments

1091

REVELATION 19:13-19

13. And he was clothed with a vesture
dipped in blood: and his name is called The
Word of God.

14. And the armies which were in heaven
followed him upon white horses, clothed in
fine linen, white and clean.

15. And out of his mouth goeth a sharp
sword, that with it he should smite the na¬
tions; and he shall rule them with a rod of
iron: and he treadeth the winepress of the
fierceness and wrath of Almighty God.

16. And he hath on his vesture and on his
thigh a name written. King of Kings, and
Lord of Lords.

17. And I saw an angel standing in the
sun; and he cried with a loud voice, saying to
all the fowls that fly in the midst of heaven.
Come and gather yourselves together unto
the supper of the great God;

18. That ye may eat the flesh of kings, and
the flesh of captains, and the flesh of mighty
men, and the flesh of horses, and of them
that sit on them, and the flesh of all men ,
both free and bond, both small and great.

19. And I saw the beast, and the kings of
the earth, and their armies, gathered to¬
gether to make war against him that sat on
the horse, and against his army.

sprinkled with blood (ASV), takes us
back to the beginning of the book (1:14;
2:18). The phrase, sprinkled with blood,
is from Isa 63:3;

Christ now is assigned the great title,
The Word of God (Rev 19:13). As the
Word of God, he made the worlds. It
was by rejection of the Word that sin
was brought into the world. By the Word
of Cod, salvation is offered to men. Sin
and anarchy, godlessness and rebellion,
are in one way or another the repudia¬
tion of the Word of God. That Word,
the Eternal, Omnipotent Word, now
descends from heaven to fulfill prophecy,
to destroy the enemies of God, to reveal
to the universe, once and forever, the
folly of resisting Christ and the indispu¬
table pre-eminence of the King of Kings,
and Lord of Lords (v. 16). We are now
introduced to an earthly scene in which
the kings of the earth take a prominent
part. How strange, how tragic is this situ¬
ation we now behold, in which it seems
that the rulers of the whole world are
united in one terrible effort to destroy the
anointed of God. How contrary this is
to the dreams of men, to the foolish
statements of their false prophets, and
to their unjustified belief that human
society is ever progressing in the areas of
peace, goodness, comradeship, and social
welfare. We are now to see the fulfill¬
ment of Psalm 2.

17-21. I cannot help believing that this
battle is to be taken literally, and hence
it needs some careful, though brief, atten¬
tion here. The plain of Megiddo, else¬
where called the plain of Jezreel, or
Esdraelon, was famous in Israel’s history,
both for her defeats and for her vic¬
tories. Here was the victory of Barak
over the Canaanites, when the very stars
fought in their courses against Sisera
(Jud 4; 5); the victory of Gideon over
the Midianites (Jud 7); and likewise
the defeat and death of King Saul and
his three sons, at the hands of the Philis¬
tines (1 Sam 4). Here occurred the
tragedy of the defeat and death of King
Josiah at the hands of the Egyptians,
(II Kgs 23:29,30). Later in history the
crusaders were defeated here, in the
battle at the Horns of Hattin, a.d. 1187.
Here General Allenby, in 1917, won a
great victory against the Turks, for which
he was honored, later, with the title.
Lord Allenby of Megiddo. This great
plain, about twelve miles wide, situated
in the middle of Palestine, runs from the
shores of the Mediterranean to the Jordan

1092

REVELATION 19:20-21

20. And the beast was taken, and with
him the false prophet that wrought miracles
before him, with which he deceived them
that had received the mark of the beast, and
them that worshipped his image. These both
were cast alive into a lake of fire burning
with brimstone.

21. And the remnant were slain with the
sword of him that sat upon the horse, which
stvord proceeded out of his mouth: and all
the fowls were filled with their flesh.

Valley. On this plain, says a great author¬
ity, we have “the first battle in history
in which we can in any measure study
the disposition of troops, and thus, it
forms the starting point for the history
of military science.” This was the battle
in May, 1479 b.c., between the Syrian
forces and the Egyptians under Thut-
mose III (see Harold H. Nelson, The
Battle of Megiddo , pp. 1, 63).

Of this battlefield, George Adam Smith
once wrote: “What a plain it is! Upon
which not only the greatest empires,
races, and faiths, east and west, have
contended with each other, but each has
come to judgment—on which from the
first, with all its splendor of human
battle, men have felt that there was
fighting from heaven, the stars in their
courses were fighting—on which panic has
descended so mysteriously upon the best
equipped and most successful armies, but
the humble have been exalted to victory
in the hour of their weakness—on which
false faiths, equally with false defenders
of the true faith, have been exposed and
scattered—on which, from the time of
Saul, wilfulness and superstition, though
aided by every human excellence, have
come to nought, and since Josiah’s time
the purest piety has not atoned for rash
and mistaken zeal” (Historical Geography
of the Holy Land , p. 409).

Prophecies that probably refer to this
coming battle are found as early as 800
B.c. (Joel 3:9-15; see also Jer 51:27-36;
Zeph 3:8; and Rev 14:14-20; 16:13-16;
17:14).

The battle is over almost as soon as it
begins. Two great enemies of God are
now seized, the beast and the false
prophet (whose work was outlined in
chapter 13), and are cast alive into the
lake of fire and brimstone (v. 20). (For
further treatment of this subject consult:
George Adam Smith, op. cit ., pp. 379-
410; William Miller, The Least of All
Lands , 1888, pp. 152-212; and articles
in various encyclopedias; as well as my
own volume, 'World Crises in the Light
of Prophetic Scriptures, pp. 96-119).

The word Armageddon is now a part
of the English language, and is correctly
defined by the Oxford English Dictionary
as “the place of the last decisive battle.”
Swete, writing before World War I,
rightly said, “Those who take note of the
tendencies of modem civilization will not
find it impossible to conceive that a
time may come when throughout Christ¬
endom, the spirit of Anti-Christ will.

1093

REVELATION 20:1-2

CHAPTER 20

AND I saw an angel come down from
heaven, having the key of the bottomless pit
and a great chain in his hand.

2. And he laid hold on the dragon, that
old serpent, which is the Devil, and Satan,
and bound him a thousand years.

with the support of the State, make a
final stand against a Christianity which
is loyal to the person and teaching of
Christ.”

VII. The Millennium; the Last Judg¬
ment; the New Jerusalem and
Eternity. 20:1—22:50.

The Millennium. 20:1-6. We now ap¬
proach one of the most debated passages
in the Word of God. Throughout the
ages this passage has been generally
taken to set forth a Millennial period
during which Christ will be reigning
on this earth. All of us would agree
with C. I. Vaughan when he says,
“Never did we need more the help of
God than in entering upon the inter¬
pretation of the chapter now before us.”
Only here in the Scriptures do we have
the phrase, “the thousand years,” which
chronological factor is referred to six
times in six verses. The word millennium
is a Latin word composed of mille, “a
thousand,” and annum, “year”; thus, a
thousand years, whatever this particular
Scripture portion may mean. The passage
begins by informing us that during this
time Satan is cast into the bottomless pit,
where he remains bound for a thousand
years. This pit is not hell. Satan seems
to have no power to resist this act of an
angel in binding him. John now sees a
great multitude who have not worshiped
the beast, sitting upon thrones, and reign¬
ing with Christ for a thousand years. This
is not the place to argue about the Mil¬
lennium. It certainly seems clear, how¬
ever, that the OT, over and over again,
refers to a great and glorious time to
come when peace will prevail on the
earth, when the Messiah will reign in
righteousness, and when nature will be
restored to her original beauty (see, for
example, Isa 9:6,7; 11:1; 30:15-33; also
chs. 35; 44; and 49; 65:17-66:14, Jer
23:5,6, etc.).

There are four views regarding the
Millennium. (1) Some say that this is
just a spiritual condition of the redeemed,
and must not be given any chronological
interpretation, the idea of a thousand
being symbolical of fullness and com¬
pleteness. (2) Some have held the
strange view that the Millennium has
already taken place, many assigning the
beginning of it to the conversion of
Constantine. But if the period known as
the Dark Ages is to be called the Millen¬
nium, then the prophecies in the Bible

1094

REVELATION 20:3-7

3. And cast him into the bottomless pit,
and shut him up, and set a seal upon him,
that he should deceive the nations no more,
till the thousand years should be fulfilled:
and after that he must be loosed a little sea¬
son.

4. And I saw thrones, and they sat upon
them, and judgment was given unto them:
and I saw the souls of them that were be¬
headed for the witness of Jesus, and for the
word of God, and which had not worshipped
the beast, neither his image, neither had re¬
ceived his mark upon their foreheads, or in
their hands; and they lived and reigned with
Christ a thousand years.

5. But the rest of the dead lived not again
until the thousand years were finished. This
is the first resurrection.

6. Blessed and holy is he that hath part in
the first resurrection: on such the second
death hath no power, but they shall be
priests of God and of Christ, and shall reign
with him a thousand years.

7. And when the thousand years are ex¬
pired, Satan shall be loosed out of his prison,

referring to such a period will never be
fulfilled. (3) Some have said that we
are now in the Millennium, but once
again we insist that if this war-ridden
age of anarchy and atheistic com¬
munism is the Millennium, then the
hopes created by the Word of God for
this earth must be abandoned. (4)
Finally, many believe that this is an ac¬
tual prophecy of a thousand-year period,
following Armageddon, when Christ will
reign on this earth as King of kings.
The early church was unanimous in hold¬
ing this view. Charles (op. cit.) who does
not accept the Millennium at all, never¬
theless admits that “the prophecy of the
millennium in chapter 20 must be taken
literally.”

There is a famous statement on this
passage in Alford’s New Testament for
English Readers that has been quoted in
many subsequent volumes, but I feel com-
elled to quote it once again: “It will
ave been long ago anticipated by the
readers of this Commentary, that I can¬
not consent to distort words from their
plain sense and chronological place in
the prophecy, on account of any consider¬
ations of difficulty, or any risk of abuses
which the doctrine of the millennium may
bring with it. Those who lived next to the
Apostles, and the whole Church for 300
years, understood them in the plain
literal sense: and it is a strange sight in
these days to see expositors who are
among the first in reverence of antiquity,
complacently casting aside the most
cogent instance of consensus which
primitive antiquity presents. As regards
the text itself, no legitimate treatment
of it will extort what is known as the
spritual interpretation now in fashion.”

Much discussion has arisen about the
brief phrase, This is the first resurrection
(Rev 20:5). The theory that by the
first resurrection conversion is meant, a
passing from death unto life, i.e., a
spiritual resurrection, seems wholly out
of order in such a passage as this. The
second resurrection, though it is not so
designated, is certainly the one referred
to in verses 11-15 of this same chapter.
It is not necessary to limit those par¬
ticipating in the first resurrection to the
groups enumerated in verse 4. The first
resurrection may easily be considered as
occurring in stages—the dead in Christ,
then we who are alive, and then, after
a brief period, these martyrs and faithful
ones of the Tribulation period.

7-10. At the end of the Millennium,

1095

REVELATION 20:8-12

8. And shall go out to deceive the nations
which are in the four quarters of the earth,
Gog and Magog, to gather them together to
battle: the number of whom ts as the sand of
the sea.

9. And they went up on the breadth of
the earth, and compassed the camp of the
saints about, and the beloved city: and fire
came down from God out of heaven, and de¬
voured them.

10. And the devil that deceived them was
cast into the lake of fire and brimstone,
'where the beast and the false prophet are,
and shall be tormented day and night for
ever and ever.

11. And I saw a great white throne, and
him that sat on it, from whose face the earth
and the heaven fled away; and there was
found no place for them.

12. And I saw the dead, small and great,
stand before God; and the books were
opened: and another book was opened,
which is the book of life: and the dead were
judged out of those things which were writ¬
ten in the books, according to their works.

we have a strange episode inserted, the
source of which could be nothing but
divine inspiration, namely, that Satan
will be loosed from his prison, and will
go out once more to deceive the nations,
assembling them to war (w. 7,8), and
leading them to an attack upon the camp
of the saints . . . and the beloved city
(v. 9). This probably refers to the earthly
city of Jerusalem, though some have made
it refer to the Holy City, which seems
to be most irrational. Scott has a good
point here when he says, “No mention
is made of how Christ and His people
regard this last mad attempt of Satan.
All is silent in the camp and city. The
apostate nations march into the jaws of
death. Their judgment is sudden, swift,
overwhelming, and final (op. cit., p.
388). With the destruction of God's
enemies, Satan is seized and cast into
hell, where he will be forever. The beast
and the false prophet have already been
consigned to this place of awful doom.
No doubt the plural pronoun they (v.
10) refers to this trinity of evil.

The question is often asked, How can
one account for this last rebellion after
the beneficent Millennial reign of Christ?
For one thing, it reveals that a thousand
years of imprisonment do not alter the
evil character of the devil. Furthermore,
unregenerate man does not change, and
though the whole earth is under the rule
of Christ, great multitudes obey him
only from fear and not from love.

The Last Judgment. 20:11-14. One
more great universe-embracing event
must take place before there can be
eternal peace and righteousness, namely,
the judgment of the impenitent dead.
This is set forth in the last paragraph
of this epoch-crowded chapter. A day of
judgment, sometimes called “The Last
Day,” is referred to more often by our
Lord than by all of the apostles and
their writings put together (see Mt
10:15; 11:22,24; 12:36; Jn 5:28,29; 6:
39-54; 11:24; Heb 9:27; 10:27). Christ
is everywhere identified as the judge
(see especially Acts 17:31; Jn 5:22-27;
II Tim 4:1), Bishop Gore spoke for all
the Church when he said, “It seems to
me any believer in the God of the
prophets, and of our Lord, must believe
with them in a Day of God, as bringing
the present age of human history to its
climax” (Belief in Christ, p. 149).

From the judgment for crime exercised
by the State, thousands escape every

1096

REVELATION 20;13 -15

13. And the sea gave up the dead which
were in it; and death and hell delivered up
the dead which were in them: and they were
judged every man according to their works.

14. And death and hell were cast into the
lake of fire. This is the second death.

15. And whosoever was not found written
in the book of life was cast into the lake of
fire.

year; in fact, many crimes are not even
known to those in authority. But no one
will be able to escape this judgment.
The dead will be called forth from their
graves, and from the sea, from Hades
itself (v. 13); and those whose names
are not found in the Book of Life will
be cast into the lake of fire, which is
the second death (v. 14). The records
of every human life in this vast assembly
will then be produced. Death itself, it
seems, is not abolished until the Great
White Throne is set up, and human
destiny is forever settled. If we believe
and embrace with joy the promises of
eternal glory that are in this book, we
must also believe with equal conviction
that this terrible doom of the unrepentant
dead is equally true. (For a discussion
of the entire matter of judgment, see
my book, Therefore Stand , the section
called, “A Righteous Judgment to Come,”
pp. 438-466).

The Holy City . 21:1-22:5.

We have now come to the final revela¬
tion given to us in Holy Scripture, a
glorious climax to all that God has
inspired men to write for the edification
of his people throughout the ages. In
this passage we move from time into
eternity. Sin, death, and all the forces
antagonistic to God are now forever put
away. Most students of the Word are
convinced that what we have in this last
section (I am not here thinking of the
epilogue) is a description of the eternal
home of the redeemed in Christ. It is
probably not to be identified with
heaven, but it must certainly be that to
which the Scriptures have previously
pointed—the City of God, the New
Jerusalem, the Zion that is above. One
must not be dogmatic here as to what
may be interpreted symbolically and
what must be considered literally. Differ¬
ent scholars, with equal devotion to the
divine authority of the Scriptures, have
different views concerning the hermeneu¬
tics of this great passage. Even Lang,
normally a literalist, insists upon a strong
symbolism here and states that “the
reason for the employment of symbols
may be that there simply is no other
way of creating in our minds any just
conception of reality” (op. cit., p. 369).

The Origin and Nature of the City.
21 : 1 - 8 .

1. This famous description, the equal
of which cannot be found in any other

1097

REVELATION 21:1-2

CHAPTER 21

AND I saw a new heaven and a new earth:
for the first heaven and the first earth were
passed away; and there was no more sea.

2. And I John saw the holy city, new Jeru¬
salem, coming down from God out of
heaven, prepared as a bride adorned for her
husband.

literature of the ancient world, begins
with Johns stating that he saw a new
heaven and a new earth. There are two
Greek words translated new in the NT,
neos and the one used here, kainos,
suggesting “fresh life rising from the
decay and wreck of the old world”
(Swete). Therefore, this passage does
not teach that the heavens and earth
are now brought into existence for the
first time, but that they possess a new
character. (See for other uses of the
word, Mt 27:60; II Cor 5:17, etc., and
some excellent remarks on these two
Greek words in R. C. Trench: Synonyms
of the New Testament , pp. 219-225.)

As to the statement that there will be
no more sea, no one has more sensibly
interpreted this affirmation than Swete
himself, “The sea belonged to the order
which has passed. It has disappeared
because, in the mind of the writer, it is
associated with ideas which are at
variance with the character of the New
Creation. For this element of unrest, this
fruitful cause of destruction and death,
this divider of nations and churches,
there could be no place in a world of
deathless life and unbroken peace.”

2. John now beholds the holy city . . .
coming down out of heaven from God.
As the Jerusalem of old was called “the
Holy City,” so is the new Jerusalem so
designated; only this time the word
truly describes the actual character of
the abode of the redeemed. Holiness, the
great attribute of God, has been the
divinely set goal for Gods people from
the beginning. It is significant that our
eternal abode is called a city, even in the
OT (Ps 48:1,8; Heb 11:16).

C. Anderson Scott, in a remarkable
chapter on this aspect of the abode of the
blest, has well said: “A city is first the
ambition and then despair of man . . .
Men are proud of a city; they name
themselves by its name; they sun them¬
selves in its power and splendor, and
yet in the hands of men, the city has
become a monster which devours its chil¬
dren. We can hardly dare to look at the
spoil-heaps of outworn humanity out of
which its wealth has been extracted, at
the misery and vice on the top of which
most of its comfort and splendor rest. All
our effort, legislative, philanthropic, and
religious, seems to fail piteously in the
attempt to meet the evils inseparably
connected with a great city. Yet God
prepares for us a city. The instinct to

1098

REVELATION 21:3-4

3. And I heard a great voice out of heaven seek a common life, to form a corn-

saying, Behold, the tabernacle of God is with plicated web of mutual sympathy and
men, and he will dwell with them, and they dependence, which is represented by a
shall be his people, and God himself shall be city, is after all a true one, and the op-
with them, and be their God. portunity for its exercise essential alike

4. And God shall wipe away all tears from to mans true happiness and to the full

their eyes; and there shall be no more death, development of his powers. ‘It is not
neither sorrow, nor crying, neither shall good for man to be alone'; neither is it
there be any more pain: for the former g°°d for a family to be alone, nor yet
things are passed away. for a group of families; and this vision

shows us the far-off Divine event’ as
realised in the corporate life of humanity,
in a society so vast that none of Gods
children is left out of it, and yet so
compact that it can best be described
as the society of those who dwell in one
city” (The Book of Revelation, pp. 308-
310).

That the Holy City comes down out
of heaven seems to imply that it is not
identical with heaven. There is a phrase
here that is too often passed over—as a
bride adorned for her husband. One time
in a woman’s life she has a right to be
extravagant, one time she prepares her¬
self with the greatest care and dresses as
elegantly and beautifully and attractively
as she can—the time of her marriage.
Even young women who have no parti¬
cular beauty have had it said of them,
as they walked down the aisle of a
church to the altar for the wedding cere¬
mony, “Isn’t she beautiful!” As a bride
adorns herself for her husband, so will
God adorn and beautify this city for his
loved ones. All the beautiful things in
the world God has made—sunsets, moun¬
tains, lakes, roses, beautiful trees, snow¬
flakes, clouds, waterfalls. What will a
city be like made by the Divine Archi¬
tect! (See also Jn 14:2.) A holy uity
will be one in which no lie will be
uttered in one hundred million years,
no evil word will ever be spoken, no
shady business deal will ever even be dis¬
cussed, no unclean picture will ever be
seen, no corruption of life will ever be
manifest. It will be holy because every¬
one in it will be holy.

3,4. As in so many other passages in
the book of Revelation, we have in verse
3 the perfect consummation and con¬
clusion of the great theme of God—
tabernacling among men. The Greek
word here for tabernacle is the same as
in the Greek translation of the OT
passages describing the Tabernacle,
where also we are told that in the Holy
of Holies, God would meet with his
people (Lev 26:11 ff.). This is the word
in its verbal form which is used in John’s

1099

REVELATION 21:5-14

5. And he that sat upon the throne said,
Behold, I make all things new. And he said
unto me. Write: for these words are true and
faithful.

6. And he said unto me, It is done. I am
Alpha and Omega, the beginning and the
end. I will give unto him that is athirst of the
fountain of the water of life freely.

7. He that overcometh shall inherit all
things; and I will be his God, and he shall be
my son.

8. But the fearful, and unbelieving, and
the abominable, and murderers, and whore¬
mongers, and sorcerers, and idolaters, and all
liars, shall have their part in the lake which
bumeth with fire and brimstone: which is
the second death.

9. And there came unto me one of the
seven angels which had the seven vials full of
the seven last plagues, and talked with me,
saying, Come hither, I will show thee the
bride, the Lamb’s wife.

10. And he carried me away in the spirit
to a great and high mountain, and showed
me that great city, the holy Jerusalem, de¬
scending out of heaven from God,

11. Having the glory of God: and her
light was like unto a stone most precious,
even like a jasper stone, clear as crystal;

12. And had a wall great and high, and
had twelve gates, and at the gates twelve an¬
gels, and names written thereon, which are
the names of the twelve tribes of the chil¬
dren of Israel:

13. On the east three gates; on the north
three gates; on the south three gates; and on
the west three gates.

14. And the wall of the city had twelve
foundations, and in them the names of the
twelve apostles of the Lamb.

initial description of the Incarnation:
“And the Word became flesh, and dwelt
among us (and we beheld his glory, glory
as of the only begotten from the Father),
full of grace and truth” (Jn 1:14). This
time the tabernacle abides; this time
there will be no separation between God
and his people, a fact that seems to be
immediately introduced (Rev 21:3).
Here, too, is the assurance of the elimina¬
tion of five tragic aspects of human life:
tears, death, mourning, crying, pain (v.
4). The Bible does not deny the reality
of pain and death, but it does give us
assurance that the day is coming, by
the grace of God, when, for the believer,
these will no longer exist.

5. It has been suggested by some that
in this verse, for the first time in the
Apocalypse, the speaker is God himself.
There is certainly great significance in
the fact that in this book above all others
in the NT, the truth of what is here re¬
vealed is emphasized. “God authenticates
His own magnificent declaration. He de¬
mands our attention, and claims our
hearts and unqualified assent” (Walter
Scott, op. cit. t p. 404). Faithful and
true characterizes not only the spoken
(and written Word), but the Incarnate
Word as well (19:9; 21:5).

6,7. Once more we have the title of
Christ, the Alpha and the Omega, which
are the first and last words of the Greek
alphabet, indicating that Christ is before
the universe which was created by him,
and will be at the end of all time, for all
things will be consummated in him.

8. We now come upon something that
we really would not expect to find in
this description of the Holy City, namely,
an indication of the classes of sinners
who will not be there but rather will be
found in the lake which bumeth with fire
and brimstone. These are dreadful words.
If we embrace with enthusiasm and
thanksgiving the promises of this book,
we must also believe its solemn warnings.
Lang calls attention to the phrase, “their
part,” commenting that “the heart could
wish that the vision closed on the radiant
heights but instead it sinks to the lowest
depths.”

A Description of the Holy City . 21:9-
23.

12-21. The City has twelve gates, on
each of which is the name of one of the
twelve tribes of Israel, and each gate is
guarded by an angel. The wall rests
upon twelve foundations, which ap-

1100

REVELATION 21:15-21

15. And he that talked with me had a
golden reed to measure the city, and the
gates thereof, and the wall thereof.

16. And the city lieth foursquare, and the
length is as large as the breadth: and he
measured the city with the reed, twelve
thousand furlongs. The length and the
breadth and the height of it are equal.

17. And he measured the wall thereof, a
hundred and forty and four cubits, ac¬
cording to the measure of a man, that is, of
the angel.

18. And the building of the wall of it was
of jasper: and the city was pure gold, like
unto clear glass.

19. And the foundations of the wall of the
city were garnished with all manner of pre¬
cious stones. The first foundation was jasper;
the second, sapphire; the third, a chalced¬
ony; the fourth, an emerald;

20. The fifth, sardonyx; the sixth, sardius;
the seventh, chrysolite; the eighth, beryl; the
ninth, a topaz; the tenth, a chrysoprasus; the
eleventh, a jacinth; the twelfth, an amethyst.

21. And the twelve gates were twelve
pearls; every several gate was of one pearl:
and the street of the city was pure gold, as it
were transparent glass.

parently means twelve sections of the
foundation, and on each of these is a
name of one of the twelve apostles. The
length, breadth, and height of the city
is twelve thousand furlongs, or about
1,500 miles. This would seem, upon first
reading, to be in the shape of a cube, but
I certainly would follow Simcox, and
many others, in believing that this is a
pyramidal structure. The word translated
street, plateia , means literally a broad
place; from this word derives our word
plaza. The wall is made of jasper, the
city is of gold, the gates of pearl, and
the foundations of twelve precious stones.
(For a study of the possible population
of a city this size, see a remarkable essay
in F. W. Boreham’s Wisps of Wildfire,

pp. 202-212).

J. N. Darby rarely said that he did
not know what a passage of Scripture
might mean, but regarding these stones,
he once wrote, “The difference of the
stones contains details which are above
my knowledge” (Collected Writings,
Volume V, p. 154). “If we compare the
colours of the foundation stones with
those of the rainbow,” says Govett (op.
cit., in loco), “we shall find, I believe,
a designed resemblance, though, from
our ignorance in regard of the precious
stones, we cannot come to any very
close or satisfactory conclusion. The
stones, then, with their colours, and the
tints of the rainbow, are as follows:

1. Jasper, greenish?
yellow?

2. Sapphire, azure.

3. Chalcedony,
doubtful, green
and blue.

4. Emerald, green.

5. Sardius, red.

6. Sardonyx, red
and white.

7. Chrysolite,
yellow.

8. Beryl, sea-green.

9. Topaz, yellow.

10. Chrysoprasus,
golden-green.

11. Jacinth, violet.

12. Amethyst,
rose-red.”

22,23. John proceeds to tell us that
the city has no temple within, and that
it is so brilliantly illuminated by the
glory of God that it has no need of the
light of the sun or moon, though they

The Rainbow:

1. Red

2. Orange

3. Yellow

4. Green

5. Blue

6. Indigo

7. Violet (lake)

1001

REVELATION 21:22-26

22. And I saw no temple therein: for the will still be shining. “So long as men

Lord God Almighty and the Lamb are the dwell here under the conditions of
temple of it . earthly life, they cannot do without these

23. And the city had no need of the sun, temples, the place, the time, the thoughts

neither of the moon, to shine in it: for the marked off for God, the place where we
glory of God did lighten it, and the Lamb is learn the secret of realising His presence
the light thereof. in life, the time when we claim and

24. And the nations of them which are proclaim His fellowship with Him, the

saved shall walk in the light of it: and the thoughts, which, of set purpose, we
kings of the earth do bring their glory and direct toward the manifestation of His
honor into it. love in Christ, and of His will in duty.

25. And the gates of it shall not be shut at but there is no temple there; for the
all by day: for there shall be no night there, simple reason that none is needed. That

26. And they shall bring the glory and which now has to be delimited from the

honor of the nations into it. world, and set apart for God—yes, and

held with determination and force of
will against invading hosts—has there ex¬
panded to cover the whole area of
human experience and activity. Gods
presence has no longer to be sought; it
is known; it is felt, universal and all-
pervading as the light of day” (C. An¬
derson Scott, op. cit. 9 in loco.). Our text
does not say tnat there will not be any
sun or moon in eternity, but that we will
not need the light of the sun and moon,
for the very glory of God will illuminate
the city. As we need a candle in the
night, but not at noon, when the sun
is shining, so we do need the sun and
moon in our present state of existence,
but will need them no more when in the
presence of God, who is light indeed.

Those Who Enter the City. 21:24-27.

24-26. The paragraph embracing these
three verses is extremely difficult to in¬
terpret. Who are these nations that walk
in the light of the Holy City, and who
are the kings of the earth that bring their
glory into it? Govett is probably right
in saying: “By ‘the kings of the earth'
are meant the kings of the nations. As
the nations are now transferred to the
new world, so have they kings. Sub¬
ordination of ranks is a part of Gods
abiding scheme for eternity. They are
called ‘kings of the earth / to distinguish
them from the kings of the city. For
there are two classes of kings: those
made kings and priests to God by Jesus'
blood, who are risen from the dead and
dwell with God; and those who are men
in the flesh, and live among the nations
outside the metropolis. For the citizens
are kings of kings , and ‘they shall reign
for ever and ever' (22:5). The kings of
the nations, then, sensible of their in¬
feriority, and desirous to appear before
God and His risen servants, bring
presents.”

1102

REVELATION 21:27-22:5

27. And there shall in nQ,wise enter into it
any thing that defileth, neither whatsoever
worketh abomination, dr. maketh a lies but
they which are written in the Lamb’s book
of life.

CHAPTER 22

AND he showed me a burfe river of water of
life, clear as crystal* proceeding out of the
throne of God and of the Lamb.

2. In the midst of the street of it, and on
either side of the river, was there file, tree of
life, which bare twelve manner of fruits, and
yielded her fruit every month: and the leaves
of the tree were for the healing of the na¬
tions.

3. And there shall be no more curse: but
the throne of God and of the Lamb shall be
in it; and his servants shall serve him:

4. And they shall see his face; and his
name shall be in their foreheads.

5. And there shall be no night there; and
they need no candle, neither light of the sun;
for the Lord God giveth them light: and they
shall reign for ever and ever.

27; Here is one of the most reassuring,
comforting, and hope-filled statements
of all the Bible: those will enter the city
whose names are written in the Lamb’s
book of life. Two terrible, inescapable
factors keep any man from the Holy
City—sin and death. It is the Lamb of
God who takes away the sin of the
world, and it is the Son of God who
gives us life instead of death. To be in
the Lamb's Book of Life is to be
redeemed by the Lamb of God.

The State of Blessedness Prevailing in
the Holy City. 22:1-5 . It is strange that
in chapter 21 there are no descriptive
details pertaining to natural phenomena,
trees, rivers, etc., such as we find in the
description of the original paradise in
Genesis 2. Such details are now in¬
troduced, reminding us not only of that
early chapter but also of Ezk 47:1-12.
“Sin drove man from one garden. Grace
brings man to an eternal Paradise.” Here
we have beauty, life in full abundance,
the sovereignty of God, health for the
nations of the earth, the absence of all
curse; no curse (v. 3), on man nor on
the earth where he lives nor in the city
of his habitation, nor on any relation¬
ships prevailing among men—Christ has
removed the curse and all the conse¬
quences of it). Here also is a picture of
service, the perfect vision, which is to
behold the face of our Lord, and his
name stamped upon our foreheads. Here
are two more cancellations or final
eliminations of things that have troubled
and burdened man: the removal of all
curse, and the elimination of night -for¬
ever.

It is not, however, the negative aspects
of this passage which most delight our
heart, but its positive affirmations. Here
the blessedness that God has desired
through the ages and made provision for
is brought to a climax of perfection: in
heaven we shall be serving the Lord (v.
3b); we shall see his face; his name will
be on our foreheads (v. 4); we shall
reign with him forever and ever (v. 5).
Here such promises as those found in
Mt 5:8; I Jn 3:2; I Cor 15:49; etc., will
become the eternal experience of be¬
lievers. In other words, we shall bear
the character of the Lord, we shall serve
the Lord, reign with the Lord, and for¬
ever rejoice and forever be satisfied as
we look upon his glorious face. (One of
the most profound and satisfying treat-

1103

REVELATION 22:6-11

6. And he said unto me, These sayings are
faithful and true: and the Lord God of the
holy prophets sent his angel to show unto his
servants the things which must shortly be
done.

7. Behold, I come quickly: blessed is he
that keepeth the sayings of the prophecy of
this book.

$. And I John saw these things, and heard
them. And when I had heard and seen, 1 fell
down to worship before the feet of the angel
which showed me these things.

9. Then saith he unto me. See thou do it
not: for I am thy fellow servant, and of thy
brethren the prophets, and of them which
keep the sayings of this book: worship God.

10. And he saith unto me. Seal not the
sayings of the prophecy of this book: for the
time is at hand.

11. He that is unjust, let him be unjust
still: and he which is filthy, let him be filthy
still: and he that is righteous, let him be
righteous still: and he that is holy, let him be
holy still.

ments of the Holy City will be found
in the work of Govett, pp. 549-610.)

All the glorious purposes of God,
ordained from the foundation of the
world, have now been .attained. The
rebellion of angels and mankind is all
and finally subdued, as the King of
kings assumes his rightful sovereignty.
Absolute and unchangeable holiness
characterizes all within the universal
Kingdom of God. The redeemed, made
so by the blood of the Lamb, are in
resurrection and eternal glory. Life is
every where—and death will never intrude
again. The earth and the heavens both
are renewed. Light, beauty, holiness, joy,
the presence of God, the worship of
God, service to Christ, likeness to Christ
—all are now abiding realities. The vo¬
cabulary of man, made for life here, is
incapable of truly and adequately de¬
picting what God has prepared for
those that love Him.

The Epilogue. 22:6-20 . For the closing
verses of the Apocalypse, it is not neces¬
sary that we give an extended interpreta¬
tion. Most of these statements here, like
the latter part of nearly all the NT
epistles, are hortatory.

6-10. The first statement is almost
identical with the opening declaration
of the Apocalypse (1:1,2), except that
there one “servant” is mentioned, John,
while here servants are mentioned. “The
spirits of the prophets’ are the natural
faculties of the Prophets, raised and
quickened by the Holy Spirit” (Swete).
So likewise in verse 7 we are carried
back to 1:3. This command to keep the
words of the prophecy of this book (see
3:8,16; 14:12, 12:17) emphasizes a

truth we are too prone to forget, namely
that the prophetic Scriptures have ethical
implications. Prophecies and command¬
ments are here bound together.

11-15. In verse 11 we have a solemn
truth, sometimes referred to as “the
permanence of character.” I must once
more at this point bring to my readers
the concise and solemn lines of Swete.
“It is not only true,” he says, “that the
troubles of the last days will tend to fix
the character of each individual accord¬
ing to the habits which he has already
formed, but there will come a time when
change will be impossible—when no
further opportunity will be given for
repentance on the one hand or for
apostasy on the other.”

The coming of Christ is the pre-

1104

REVELATION 22:12-19

12. And, behold, I come quickly; and my
reward is with me, to give every man ac¬
cording as his work shall be.

13. I am Alpha and Omega, the begin¬
ning and the end, the first and the last.

14. Blessed are they that do his command¬
ments, that they may have right to the tree
of life, and may enter in through the gates
into the city.

15. For without are dogs, and sorcerers,
and whoremongers, and murderers, and idol¬
aters, and whosoever loveth and maketh a
lie.

16. I Jesus have sent mine angel to testify
unto you these things in the churches. I am
the root and the offspring of David, and the
bright and morning star.

17. And the Spirit and the bride say,
Come. And let him that heareth say, Come.
And let him that is athirst come. And who¬
soever will, let him take the water of life
freely.

18. For I testify unto every man that
heareth the words of the prophecy of this
book, If any man shall add unto these things,
God shall add unto him the plagues that are
written in this book:

19. And if any man shall take away from
the words of the book of this prophecy, God
shall take away his part out of the book of
life, and out of the holy city, and from the
things which are written in this book.

eminent theme of both the Prologue and
the Epilogue (1:7; 22:7,12,20). By
quickly (v. 12) is not meant that the
Second Advent would occur soon after
John completed the writing of this book.
Rather, it means that the events of the
Second Coming will occur so fast, one
event quickly following another, that
many will be taken completely by sur¬
prise. Verse 13 repeats the title of
Christ (1:11; 21:6), which is also ascribed
to God (1:8). The classes listed here
of those debarred from entering the
Holy City, each introduced by the article
the , are substantially the same as those
of 21:8. These verses surely cannot mean
that there will still be groups of men
on earth at this time indulging in these
sins.

16. Christ himself now speaks, first
simply stating that it is he who has
originated the revelations John has
recorded. This is the first time the word
church (ekklesia) has occurred since the
letters to the seven churches. He then
assigns a twofold title to himself: he is
the root and the offspring of David, as
was long ago foretold by the prophets
(Isa 4:3; 11:1,2; 55:1-5; Amos 9:11,12);
and he is the bright, the morning star (cf.
Rev 2:28). The morning star precedes
the full brightness of the suns light.

17. The threefold invitation, so full of
grace, is uttered by (1) the Spirit, (2)
the Bride, and (3) those who have heard.
This is followed by a specific dual desig¬
nation of those to whom the invitation
is particularly sent—those who are athirst
(Jn 7:37), and those that will.

18,19. The book, except for a saluta¬
tion, closes with one more solemn warn¬
ing, against adding to or taking away
from the words of the book of this
prophecy. I know of no one who has
commented on this more acceptably than
Lang: “Revelation of truth is complete,
for nothing can lie beyond the eternal
state. While in the strict letter the threats
of this terrible warning apply to the
Revelation, yet inasmuch as this portion
of the Book of God is rooted in, inter¬
woven with, and is the completion of
all the Word of God, it becomes im¬
possible to tamper with this final book
without maltreating what had been given
of God before” (op. ext pp. 384, 385).

1105

REVELATION 22:20-21

20. He which testifieth these things saith,
Surely I come quickly: Amen. Even so,
come, Lord Jesus.

21. The grace of our Lord Jesus Christ be
with you all. Amen.

THE END

20,21. The three last words are those
(1) of Christ: Yea, I come quickly; (2)
of the Church: Amen: come, Lord Jesus;
and (3) of John: The grace of the Lord
Jesus be with the saints (ASV), While this
parting formula is similar to what we
often find at the conclusion of the NT
epistles (Rom 16:20,24; 1 Cor 16:23;
Eph 6:24; II Tim 4:22; Heb 13:25; I
Pet 5:12; etc., in the exact form as found
here it is used nowhere else. As this age
draws to its end, and we behold taking
place, in a preliminary way, some of
the dreadful consequences of rejecting
the Word of God, these three last words
become increasingly precious and vital.

BIBLIOGRAPHY

Alford, Henry. The New Testament for
English Readers. 2 vols. 5th ed. Lon¬
don: Rivington, 1872.

Govett, Robert. The Apocalypse Ex¬
pounded. London: Charles J. Thynne
and Jarvis, Ltd., 1929.

Lang, G. H. The Revelation of Jesus
Christ. London: Paternoster Press,
1945.

Lenski, R. C. H. The Interpretation of
St. Johns Revelation. Columbus: Wart-
burg Press, 1943,

Ottman, Ford C. The Unfolding of the
Ages. New York: The Baker and Tay¬
lor Co., 1905.

Scott, Walter. Exposition of the Reve¬
lation of Jesus Christ. London: Picker¬
ing and Inglis, n. d.

Seiss, Joseph A. The Apocalypse. 3 vols.
10th ed. New York: Charles C. Cook,
1909.

Swete, Henry Barclay. The Apocaltjse
of St. John. 3rd ed. London: Macmil¬
lan and Company, 1909.

j\o5 3 67 -?

THEOLOGY* LiUP.AiVf

CLAREMONT, CALiF.

1106

NOTES

Internet Archive Audio

Featured

Top

Images

Featured

Top

Software

Featured

Top

Texts

Featured

Top

Video

Featured

Top

Mobile Apps

Browser Extensions

Archive-It Subscription

Save Page Now

Full text of "The New Testament and Wycliffe Bible commentary."

See other formats